Hermann Marcus Selzer Collection 1909 - 2005

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nUght gest con^LUed. I fiad &j2,en pcUnLLng ^o/i f^o^^he, Chcum in ta/ige,
^iA.oke.^ my Li^ in IncUa. Ort orte, occa^iori fia. p/iopoy>ejd iAat I ^houJjcL
^tcuit 'my /ito/iy' again; ihat I >i>houM go into -ß-a/i g/iß,cdLßJi cUtcujü>
and /ihiOuM al^o te,£l kim ciAout my id^a^, thougk^ and ^entimant^;
ihat loe, /iß^cond ort tape,^ all I ioa/> going to teJJ, kim, all I kad
ß^xpeAu^nced and Iß^ayined - /^tanting piom my youth. ä^. con/j2,6^e.d
that my talß, kad. aioakene^d in kim ki/> uyiitßyi' /^ ijutinct, and ihat
ko, migkt one, day p/ie,payie, a manu^cA,ipt etc.

I ag/ieod to >!>tayit again piom ihe, Rjo^ginning and to piame lokat
I kave, lived tk/iougk in a plnin tale,. IJken indlcatad, I ioa/> to
put loeigkt on tke, tkeo/ie^ical a^pect 0/ wkat I kad told kim and
to poiiit out tkß. tkougkt^ and conclu^ion^ i ^o/uwod at tke, vayiiou^
^itage^; and tkat loe. loe/ie, going to /legi^teji on tke tape, /vo^co/idoyi
al^o tkß, dl^cuy!»!>ion^ loe tioo, no/^kjo, Chaijn and Iß loayiß, kolding.

7ke,^e, /lemajik/i uxill, I kope, e>cplain tke, >bt/iuciiuie. 0/ the, ^jqiö
cAapteyu uAich ^oULou).

/

y

Studyinq the Israeli Mnd

By t±ie time the plane had landed in Lod Airport, I had already
fiqured out what I was qoinq to do: I had decided to set out on
a joumey through the country with a program similar to the one
I had followed in India; and I imagined that my quest would be of
the nature and along the lines which had animated me there. However,
I immediately made it clear to myself , that although I was again
setting out on a search for further knowledge by studying the
religious attitudes and the spiritual make-up of the people of
Israel, my travel scheme was this time in no sense going to be a
'pilgrimage' like the one in India; that is to say, that I was going
to be myself , David Prince, and live with and enjoy the regulär
amenities the country had to offer. Likewise I told myself that
I was not going to function as an 'ecplorer' or a tourist, I
intended to be what I was: a Student, a seeker.

I enquired at the airport about a decent hotel and was directed
to the Panorama Hotel in Tel -Aviv. It was westem in structure,
in interior design and in function; it would have been counted a
good hotel anywhere in the civilized world. With this I mean to
say, that there was hardly anything which would have impressed me '
as a distinguishing, specifically Israeli characteristic. The hotel
guests were mostly tourists - and mostly Jews. Except for the rather
uncontrollable noise they made, they could easily be met with in
any resort town in the States - and for all I know possibly also
anyv^ere in Europe. Even the hotel staff was dark-skinned, but
here they were Arabs and not Blacks.

In the late aftemoon I walked along the Promenade, ate an
indifferent dinner in a small restaurant, sat for an hour in an

629

open-air coffeehouse near the sea; but I did not succeed in Coming
into ccoversation with any of the Israelis of all possible ages
who passed by or rested on the benches. They looked with mistrust
at me when I approached them; but the same people tumed friendly
and eager to reply whenever I asked them to be directed to some
place in town.

Otherwise they stared at me without replying when on passing
I wished them a 'good evening'« The only ones glad to see me were
the old men sunning themselves on the benches on the boulevard or
near the sea.

/

I was pleasantly impressed by the 'discov^ry' that the english
language is spoken, or at least understood, by a large sector of
Isrealis. VJhile Yiddish - as I leamed in pne of my encounters
with an eider ly intellectual - is.fast disappearing, due to neglect
and disinterest and not for any Ideologie^ political or aesthetic
reasons.

After two days and a number of attempts I conceded defeat.
I gave up this venue of making contact with the senior edition of
the human species of Israel. Neither did I anymore seek their
Company / as I did not find the minute descriptions of their ailments
interesting; nor did I find attractive enough their sense of humour^
both of which were offered in an ongoing competiticai between the
3-4 men who had grudgingly offered me a seat whenever I approacheone
of the benches they occupied.

I was soon forced to discard most of my other preconceived
ideas. I had expected to find a regimented^ suspicious^ gun-totting
Society - but the opposite was the case, although this does in no
way altered my first Impression^ that I had come to a kind of nation-
State of ancient greek design; and that I was facing a society more
conplex than the unfriendliness I had encountered had at first
suggested.

More than once I had to acknowledge to myself that the pain
of the Shoah, of the Holocaust, is rooted d^per than I had thought;
that whenever it is hrought to the surface, it carries with it also
the shame of a nation which had to suffer untold humiliations at
the hand of a nation which now tries with financial contributions ,
confessions of guilt and tears of repentance tg compensate for the
shame and tiumiliation it had caused to the Jewish nation.. I
witnessed the Shoah Remembrance Day and feit a deep pain - which
was somewhat eased by observing Moroccon, Yemenite and Ethiopian
Jews expressing this pain too, although they themselves had never

630

been directly exposed to the Germans' crimes.

Soon I had to change my program and my plans; or better said^
I realized I could not pursue the strategy I had planned; that I
could not follow the program in the way I had visualized^ i.e. to
contact and to approach, to talk to and to interrogate a cross-
section of the country's population.

I discovered that a stranger without specific credentials and
without a suitable introduction cannot interview an Israeli about
his ideas and prc±)lems; that an Outsider cannot approach an Israeli
and ask him personal questions - unless one is a Journalist and
is trailed by a TV crew.

I had no Intention to use dishonest means^ to go about posing
as a Journalist or an investigator.

All this I had leamed already within the first few days after
my arrival, after I had first of all tried to start a conversation
with some of the guests in the hotel foyer. Those who responded
were Americans. Those who proved to be Israelis showed very little
interest in entering into a CCTiversation with a stranger who might
be the house detective or a confidence tricks ter.

The first Friday after my arrival I attended Evening Service
in a small, primitively fumished, orthodox Shul. There I was to
leam that the Jews of Israel are less hospitable to strangers than
diaspora Jews. After the serivice had come to an end, many of the
congregants approached^ asked me whence I came^ wished me a 'Good
Shabbes' - and went on their way. I remanber the many times my
parents and uncles had equally asked strangers in their synagogue
whence they came, had wished them a 'Good Shabbes' too - and had
invited them home for the Shabbath meal.

That Friday evening I had my meal in the hotel dining room^
in the Company of a middle-aged Israeli couple^ who tried to console
away my disappointment with what I have leamed by now was rather
too harsh an explanation, and was most likely explainable by their
own disappointments with their countrymen.

"You must understand that we Israelis live here in a small
country with closed borders, surrounded by enemies/ and harbouring
a few hundred thousand Arabs v\*io want to destroy us. Is it a wonder,
therefore, that we have developed a kind of siege mentality; that
we have becorne suspicious vfhen in truth there is no reason to be
suspicious; that we are pettynninded and jealous people; that we
cannot control our emotions ?"

In the first few days after my arrival, I must confess, I had

631

to fight my regret not to have contacted Moshe Chaim on my arrival;
and to have missed the facility to meet with his help the riqht
people to talk to. But I was to be oompensated by the informations
I could gain from him later on^ by his correcting many of my wrong
conclusions^ by his enlarging on the material I had collected.

By the time I had contacted Moshe Chaim ^ I had already leamed
to ad just the way I went about to satisfy my requirements to the
local social climate^ and to ad just the methods with which I did
my searching to the psychological make-up of the people.

I traveled throughout the width and breadth of the country.
I stayed in small hoteis or in kiÜDuz rest houses. For a few days
at a time I worked here and there at the side of kibuzniks and Arabs
in sone fruit orchard or greenhouse. I spent days in the Company
of students - in the lecture halls, in the cafeterias^ in the
libraries^ in the pubs or on the stone steps of the campuses - and
leamed a great deal from them^ about them and through them about
the people and their wishes, about the worries and woes of the
country.

They were boys and girls^ Israelis and Arabs. Occasionally
there was also a foreign Student among them. The Israelis - most
of v\^om had started their university §tudies af ter having completed
their military service of three years and more - were usually older
and more mature than the majority of the Arab students, and on an
average of most of the girls .

Of all eitles and towns Jerusalem made the greatest impact
on me. I truly feit the enotions the literature was wont to ascribe
to visitors to Jerusalem, to non-religious and religious visitors
alike - whatever their individual religious affiliaticai may be.
I had to correct what I had in the past thought exaggerated
in the way the visitors feit according to the description of the
various literati; they had certainly not exaggerated. JerusalQ:n
has a special aura, an unusual personality. Jerusalem makes you
feel you are in an uncommon environment.

It was as if the town wanted to boast of having known Abraham^
vrfiom in the dawn of history King Melchi-Zedek had 'welcomed there
with hread and wine ' ; as if it prided itself of having been the
residence of David and Solomon; as if it wanted to blind the beholder
by the majesty which God in his Holy Temple had bestowed on it;
as if it wanted to show off its multi-faceted religious history^
when in the past it had been under the sovereignty of the Jews and
later under the domain of pagans, of Christians and of Moslems;

632

as if it wanted to boast of having cleaned away all trace of its
many fonner cxicupants^ the Jebusites^ the Babylonians and t±ie
Persians, and of having survived t±ie occupation of the Greeks and
the Romans, the Moslem Arabs and the Seljuks, the Fatimids and the
Crusaders, the Mainelukes and the Ottomans - and finally also that
of the British.

Qn the day I arrived the city was bathed in the sun's golden
light. It seemed to ine then, and it continues to appear to nie still,
as if Jerusalem is smiling, that she is dressed up in her fineries,
because her real heirs have at last taken over their possession;
because she is again the seat of a Jewish Government; and because
the glory of 3000 years ago is about to retum. It looked to me
that Jerusalem radiates pride and majesty as of old, because the
Jewish people was again Walking her streets and was back in the
place of command, It was as if the town wanted to acknowledge with
thanks that among all the nations v^o had in the meantime ruled
over Jerusalem, only the Jewish people had kept faith with her,
had remembered her even af ter it had ignominiously been driven. out.
It was as if the town wanted to thank the Jewish people that it
alone had remained committed to her throughout the 2000 years since
it lost hold of her - while all the many powers who had in the
meantime ruled over her had not bothered to even think of her.

What made me exult in such words ? What gives Jerusalem her
special shine ? What makes up her unusual aura and atmosphere ? ,
I asked myself . Can it be her antiquity ? Is it the prevailing
and never ceasing religious and political tension ? Is it her
sanctity ? Her histpry ?

On my first encounter with the Holy City^ I preferred to reserve
my answer to a later date, that is after I had been able to gain
some distance - and acquire some more knowledge.

When I first came into contact with the Haredim, the orthodox
sector of the Jewish people *s religious make-up, I had thought I
would come to see in them the most likely elements to whom Jerxisalen
owes its glamour, its shine of holiness.

But after having observed their way of life; after having heard
them Interpret their Status in Judaism and in Israel; after having
watched their Invasion of the political arena; in short, after I
had gained greater insight in their mundane aims and profane
aspirations, their political parties and their party politics, I
regretfully had to change my opinion.

633

Yes^ to my qreat regret I had radically to change my original ly
favourable opinion about the jewish-orthodox elements in Israel.
I saw in them the element which threatened to endanger the coherence
of the Jewish people. I saw in them a dangerously acting cell bedded
in the body of the Israeli nation. r4y reaction raay have been
exaggerated^ but I have to this day not changed my opinion, mainly
because in their writings and in their pronouncements , in their
policy Statements and in their debates^ I heard them dare to exclude
large sectors of the Jewish people from the realm of Judaism* I
heard them condemn the majority of Jewry älive today as not worthy
to be part of the Jewish world. I heard them even deny these
sections of the Jewish people the right to call themselves Jews,

I am ready to grant the orthodox elements in Jewry that in
times of danger and under threat of assimilation they have shown
great courage and persistency; that in the past it had been mainly
their group which had preserved Judaism's very valuable heritage.
But this grants them not the right to. radically condenn the exponents
of all other currents in Judaism. It has becane an axion to me
that whichever group in Israel donands the deligitimation of any
other religious current in Judaism, or the elimination of any sector
from Jewish society, tries also - whether consciously or not is
not under discussion - to uproot also the very reason for the
existence of the Jewish State. In other words: such a group tries
to negate that the constitutional basis of the State of Israel is
its being the State of all the people who declare themselves to
be Jewish.

Although the orthodox Jews, the Haredim, are in a minority,
they appear to dominate the life and Image of the country. And
nowhere is this the case as much as with regard to the life of
Jerusalem. They succeed in doing so not by their black garb and
large hats; not by their soberly dressed womenfolk herding along
a number of their children; not by the number of synagogues of often
considerable dimensions - but by the bleak atmosphere with which
they Surround themselves, and by the puritan living conditions they

^ ■ *

have suceeded to impose on the town. It seems natural for them
to demand that Shops, cof f eehouses , restaurants and places of
entertainment be closed cai the Shabath, deprivinq thereby everybody
eise of the enjoyment this Day of Rest should have to off er in the
View of the non-observant Jews. The Haredim have stopped buses
fron running during the 25 hours of Shabath, limiting the movement s

634

and t±ie enjoyments of that section of the citizenry which does not
own a car, They insist that only meat they exclusively declare
kosher is imported - and is sold to the pioblic at thrice the price
it costs elsewhere in the world, They demand that every seven years
- the biblical 'Year of ShmittaV - all fields and trees reniain
unattended to and are not harvested^ depriving the struggling fanriers
and kibuzim of a year 's needed incoine. They blackmail the State
and public to pay the salaries of untold thousands of kashruth
Supervisors^ as only the establishments supeirvised by these policemen
of God are given the right to exist. And so on - the list is
endless.

It surprised and impressed me when I was told that it would
be unthinkable f or even the most liberal secularist in Jerusalen
to demand that these rules be abolished - or that they be at least
tacitly disregarded as is the case in Tel-Aviv and in Haifa.

Qne Friday af temoon my attention was drawn to a number of
haredi youths who were positioning the garbage dumpsters on the
streets of their guarter^ so that they were going to be in place
the next af temoon without a religious Jew having to violate the
Shabath. Indeed on my retum the following af temoon I saw these
garbage Containers either enptied onto the pavements or set af ire
by the young haredims while hundreds of their eiders looked on and
applauded.

You might think the Citizens would refuse their permission that
the municipal taxes they pay be used for cleaning up the streets
in the haredi quarters which the black-coated orthodox Jews had
made impassable by throwing stones against motorcars passing nearby
on Shabath^ by emptying rubbish cans onto the streets or setting
others as well as rubber tires on fire.

This instance nede me wonder about - and gave me a proper
insight into - the problems the administration has to face.

More aghast than worried^ I leamed about an extremely anti-
Zionist sect among the Haredim^ the Natorei Karta Hassidim« who
a priori deny Israelis right to exist; who refuse to handle Israeli
money; who do not use Israeli means of transport; v/ho do not travel
on Israeli passports; who associate with Israelis arab enemies
abroad; and who pray for Israelis annihiliation. They believe it
was a tragedy for the Jewish People to have retumed to the Land
without having waited for the Messiah to lead it back.

"Only God can and will retum us to Israel for good - and he
will certainly not bring about the Redemption through such kind

635

of secular and often anti-religious elements as the ones you see
here in Israel. The present godless State is the product of Satan
and is therefore doomed to failure", I heard a Hassid of this cproup
explain to me. I had seen him buy some household iteras - paying
with dollar notes - in an Arab shop which I had entered to buy a
battery for my torch.

I was later told by Moshe Chaim that the Natorei Karta made
use of every means to prevent Jews from inmigrating to Israel; that
they send emissaries abroad to persuade/ with mcaiey and other means,
religious Jews abroad - be it in the US^ be it in Poland, be it
in Yemen - not to imnigrate to Israel . He hinted that they even
denounced potential onigrants to the authorities of countries which
did not permit onigration to Israel.

On this occasion I asked Moshe C3iaim what he thinks were the
Israelis' expectations of a Messiah arriving sooner or later,
possibly in our lifetime; and I remember him telling me that every
orthodox Jews prays for the Messiah' s arrival, but that - with the
exception of the Lubavitscher hassidic sect, which believes fervently
that their own Rebbe is the Messiah who is sooner or later going
to reveal himself - the average Jew does not spend much time on
this thought. He added, interestingly, that the average Zionist
agrees with the late venerable Rav Kook that the State of Israel
represents the first stage of the Redemption. And Moshe Chaim
mentioned also, that there are still fervent Socialists sürviving
here who centre their expectations on the perfect world as visualized
by their ideology.

One may be induced to call the Haredim the 'Fundamentalists
among the Jews', but - except for the instances I have maiticaied

- they are not militant as long as their wishes are respected in
füll by the govemment. In most instances the Haredim have oily
to hint at their wishes whenever one of their religious pai:ties
balances the voting in the Knesset. This is usually the case,

as none of the two major parties can ever form a govemment without
including one or the other religious party.

And if , as I was told by some students and heard confirmed
by Moshe Z haim, a hint does not suf f ice, the Haredim can rely on
their brethren abroad - in Brooklyn or Los Angeles or in Antwerp

- to raise a crescendo of protests. Inevitably the Govemment of
Israel will cave in to the dorands of the orthodox groups, even
though their demands are strongly opposed by the majori ty in the

636

country.

The t±iree months or so I have been *looking and listening about'
have taught me not to be surprised about the Haredim. Though a
majority of them - I mean the 'averaqe haredi' and not the extreme

*

Natorei Karta - denies the right of the State to exist, it takes
part in the ongoing political games,. They have their seats in the
Knesseth and take over ministerial appointments . But they refuse

, 4

to rise when the National Anthem is played; they make it a point
not to be present when the President of the State is the quest;
or they arrive late so that they do not have to stand up when the
President enters; they refuse to pray for the wellbeing of the State
and its officials; they do not take part in the Independence Day
festivities. They can get away with their antics^ because they
usually represent the right number of members in the Knesset to
bring one or the other of the two nein parties to power.

It was Pesach and I had occasion to watch how the Pferedim's
perceive their Judaism, I heard them threaten those who ate Hametz

* ■ .

- that is wheat products and pulses, and some 35 items associated
with the latter - that Heaven would out them off from the Jewish
people and that they would etemally roast in hell. I discovered
that the various orthodox f ractions do not even perceive and
Interpret the laws in the sarae way^ that they are divided by even
minor points in the dietary laws. One such difference is that of
the 'Kitnyot' - that is the question vdiether peas^ com, lentils.,
millet, mustard and similar seeds are allowed to be consuraed during
the Pesach week. The Ashkenazim say it is not allowed and the
Sephardim say yes, it is allowed to eat this stuf f. A young sephardi
man mentioned to me, that his ashkenazi parents-in-law could for
this reason not come on a visit to his parents* house on Pesach;
or at best would cone but refuse to eat in their house.

I leamed that also another great problen agitated the religious
conmunity during that Pesach season: Cosmetics ! The alcohol content
of cosmetics ! Although the alcohols used in the cosmetic industry
derive nowadays from petrols and not from grains as in times past,

the rabbinate does not want to take the slightest risk of offending

■ •■■•,•'

God/ and has, therefore, forhidden the use of everyone of the
alcohol -based cosmetics.

Ihe haredi rabbinate, I leamed fron a talmud saninarist in
Tel-Aviv, has declared the Planetarium out of bonds because a board
affixed there infonns the public that Creation had begun 15 billion

637

ago and not 5700 years ago as the Bible teaches. I recall similar
agitations in the USA, and was glad to notice that in Israel the
deinonstrations of those who entertain a contrary opinion have at
least no political overtones or juridical consequences .

t

"Why, considering that there is no Temple", I asked an orthodox
ratJbi, "do you still recite in your daily prayers, and read whenever
they occur in the weekly Ibrah readings, the rules and regulations
which were in vogue in ancient times f or the sacrif ice of aninals
in the Teraple of Jerusalem. And do you really think, that in case
a new one, the Ihird Itemple for v^ich your religious sector so
ardently prays, will be erected again, aninals are again going to
be sacrif iced there as of old ? I think that at least in this
respect you will have to agree with your c»lleagues among the Reform
and Conservative Jews, that these portions in the prayer books should
be onitted as having no relevance anymore".

"How do you know that this will be the case?", he asked. The
man was genuinely surprised. "Of course there is not the slightest
doubt, that as soon as the Third Temple Stands again, we shall again.
sacrif ice animals in accordance with the rules and rites outlined
in the Itorah. And whereas these sacrif ices have to be performed
according to very exact rules - otherwise they are ineffective and
might even do great härm to the Jewish people - it is important
that we keep abreast and again and again study and recite the rules
and regulations. And, by the way, let me advise you in all sincerity
and with all my goddwill: do not parade to us the Reform! st s as
modeis or paragons. We shall never have track with them. In our
eyes they are not Jews anymore."

These words and injunctions reminded me very vividly of the
attitudes and fears of the Brahmin priests in India.

But fron v^t I was to leam elsewhere, the reason for the
Haredims' utmost aversion against even the slightest deviation
fron their own orthodox tennets, is more likely their resistance
against anything which might bring about a pluralistic society,.
and therewith a reduction of their power; and because this would
lead to changes in the sphere of politics where, in such a case,
they would have to share power with the religious liberals; and
because they do not want religion and State to be separate domains.

This is the reason why so far the State of Israel has no
Constitution; for had one been passed it would have to include a
Bill of Rights, and such a Bill of Rights would deprive the Religious

638

Establishinent of its power over the civil life in Israel. Marriages
and burials, religious affiliations or citizenship, the powerful
weapons of t±ie Rabbinate, would be passed into the hands of the
civil administration.

The Religious are fortunate in their scheming, as the Suprane
: ourt does not want to get involved, and as World Jewry refuses
to take a stand.

(in one occasion I had a taste of the many-sided strictures
which is imposed on the civil life of an Israeli - and no less
also on a visitor to Israel.

I had my dinner in a kosher restaurant, when I saw a man in
haredi garb approach one of the diners, an Aiiierican^ v\^ose yamulke-
covered head indicated that he was an observant Jew.

"You eat the meat which is served here ?! You an observant
Jew ?1 Have you not noticed that this restaurant does not exhibited
a Kashruth Z ertif icate^ that is to say, it is not under the strict
supervision of our Rabbinate ?. How do you know the meat served
here does not come fran an animal which has not been slaughtered
according to strict Halachic rules".

"I veory much appreciate your interest in my spiritual well-
being"^ I heard the American reply; "but you will agree that the
Instructions transmitted to us in the Torah only say we should not
make an animal suffer. Fullstop -that is all. The slaughtering
process prescribed by Halacha - by the way^ it is not prescribed
in the Torah; it is in fact a post-biblical order - is to assure
that the animal is killed in an as painless manner as is possible.
I am certain that this has been done by the butcher in the slaughter-
house in the Argentines whence this meat has been imported".

"You want to say that our halachic rule is nonsensical !?
Would you change - in case you had the power to do so - the rules
the rabbis of old and of today irapose on us ?"

"I would not dream of it 1 VJhat I wanted to say was^ that
the true sense behind all these rules and restrictions of Halacha
are understood by only by a few intelligent people; - and they are
not always approved^ or even fully followed^ by them. But hoi polloi
does not under stand why these rules exist; for these they are a
necessary fence^ as the Talmud says^ to avoid these rules to be
diluted^ to be deprived of their humane background and thus of all
meaning. This is my opinion^ my frind^ and this is the reason why
I could not care less from where this restaurant has obtained its
Kashruth Certificate^ if any. And let me point out to you/ that
what I told you just now^ our rabbis of old must have thought too".

639"

I must confess: after reflecting on what I have said just now about
the Haredim, I feel quite unconf ortable . I feel tom. I am unhappy
that I had seen in a purely negative light this rigidly religious group^
which sincerely believes itself on the right and only gcd-directed way.
I feel uneasy that I iTiay appear to have slandered these men who in gocd
faith have transferred sanctity to a tradition which owes its origin
to the concepts of a time in history, when the absolute rigidiy of
religious laws* Interpretation was thought essential for the survival
of the Jewish people, IXit I could not convince myself^ that this group

• •• ■

of blinkered preservers of antiquated conceptions is justified in its
negative attitude towards the demands of modern tirnes; that it is
justified to carry over into our days the literal Interpretation of past
social rules and moral laws; that they should instead demard rny respect
for their not allowing even a minimum of a discussion about these lawsV
and rules' continued applicability to the present.

?4y attenpts to find a valid excusefor the attitudes^ the belief s
and the ways of the Haredim were not very successful« I must ccxifess
that at times I feit even an inner revulsion on dbserving or even only
on contemplating what was going on in these circles.

No^ I am sorry ! This is not the right word; it doas not reflect
what went on in my miad. I feit apprehensive in 'how far their influence
and activity^ their dömands and interf erences might be damaging Israel 's
place in the world and future progress.

♦ •"»

I was sincerely disturbed by the Haredim 's hostility to all the
other denominations in Judaism. I was taken aback '^ the relentless
Infighting between the varipus haredi sects and cairaunities; by their
hostility to a pluralistic s-ociety; and asyjve all by their politicizing

their faitli.

Although I had not had personal contacts witii any of the Haredi
Oommunities of New York^ I would • certainly have heard of any inter- or
intra-comnrunity conf licts had such been going, on; and I would certainly
have become aware of any of the haredi societies or communities in the
USA taking part in profane politics.

In my attempt to oppose all these nögative thought s which were
passing through my mind; in my wish to bring out also the positive
elements of which I had been very rnuch aware ^ I reasoned that tiiese
Haredim represented the main body^ perhaps tlie only group of Jews who^
whatever the future may bring ^ will ässure the survival of Judaism -
a survival/ it is true^ in a restricted^ - in a one-sided fonii/ but still
preserving a nucleus of solid Judaism which might in a not too distant

639"

future no more be found in any of the other Jewish groups or entities

Is it really so bad, I reasoned with myself , that next to the large
body of secularists a nucleus of the haredi kind is lef t, which in some
way or other preserves an aspect of Judaism which has survived already
TTiany a Century, while the majori ty of Jewry is tending, with varioas
degrees of acceleration, towards an assimilation into the various non-
jewish cultares surrounding them ? Qr would it in case of such a negative
development be better that also the haredi philosophy and ideology should

#

perish along with all of Judaism ?

Can it possibly he that all my reflections have deviated into the
wrong direction 1, I argued with myself . Have I not come to see in
the re-estabishment of the Jewish Conmonwealth in the Land of Israel
the hand of a Superior Instance, of the Jewish Father God ? Am I not
convinced that the newly established State of Israel indicates a def inite
divine plan for a continued existence of the Jawish people ? Might not
within the f rame-work of such a plan the prominence of the Haredim in
the body politic of Israel have an important role to play ? Would in
such a case the Haredim occupy an honoured place ? Might they not have
bean entruste.1 with something like a second line of defense ? And may
not the Natorei Karta have for the orthodox coranunities themselves the
value of a litimus test ? Is not everything which goes on, the infightinc
of the religious establishments and no less also the political hüstle
of the rabbis, an indication that Israel and the Jewish people are being
tested, weighed, valued ? "

It was not difficult to cone into conversation with the students.
I rnet in tlie universities , after I had told them that I was a visitor,
that I had completed my M.A. in Brooklyn College, that I has spent three
yrvirs in India - and that I was interested in Ir-^ming about the character
;,nri nif^nt^litv of thft ^Me^rsnf^ Tc-r=,Ali and the not SO average one.

I was iniDre.sspd bv thf- sftrionsness with which thps«= students
onncpjitrated on tJie pnrsnit of thpdr stndies: Thpir v^^^ ^nd hhPtr
intellectual Standard was certainlv superior tn what I had met with among
the stndencs of New York, London or India, I do not think that this
was onlv due to the fact that on an averaqe the students were older than
tliose one fiivls in other universities in the world- Nearlv all had spent
three vears and more in che ar-w before startina ou Üieir scudif»«: ^rxl
ioanv of tliati were alreadv iTVärried- Thev were - and this aoolies also
to tlie ntiipr, yming^r sfcnd^nts, girls and Arabs, who had 'o^a iliswnsAl
fra-n iiiilitarv Service - no l^';^ radical in their views than «fcudents

639"

rilst^wh^re: but thev were ali=;o fnr .i¥>r^ msitively involvt^iii in tiii^ir
Ci^Äintrv's affaiiTS,^ v^r-^ nnliticallv better informed. and w^re an an
avr^rage vr^ry crirical of tlieir le^Jt^rsiiip- Tnosr^ stude^nt^; who nnliticallv
l^^ant\] tiT/zards the Itift a\aintaint3d a quite accentable r.^latioriship with
tlieir Arab c^oll-^-^'^nrvs? bnt tlios^ witli politicallv rightist views - and
I ;iad ch^ iraprt^ssinn ti>w were the inajority - did not hid.> tli^-ir rlic^rl^in,
often aiTX>untinq to Iiatred^ for tx>^-i>- ^^^b ci-^lleagues. These, in turn,
not rarelv did tlieir best to o^yvckia acriinonious debates which not rar^lv
diii '-»-'"kl in ^ fist fiqht. But it iiiiDressAl roci. tliat wliat^v^r th.^ oolitical
outlook and tlie kind and dearee of reliaious faitli tlia Jewish studcjnts
iuay liave profassed. most of tliain liava raiiain>3a sansicive to the huTiianistic
deioands and asoirations of ciie others. also of tlie Arabs.

Tlia oalv two occasions v/a^ii 1 was allowed to see frora aearby tlie
tiie life of a Jewish fainilv. was when a Student invited nva as iiis cruest
to his pareiits' hai:ie,

. Tii^ paucitv of iiiv exoerience does not peruiit me to aeneralize^ but
v/liat I obs^rVvÄi on th*Sv£ .ev.*ninas mad.^ ra^ und erstand uuich of v/hat would
iiava otharwis.e ascapsSd :a^. I liad raad onca uoon a tinia that tha Jev/ish
Ha-aa offars valuas lika that of a taiapla. ) n both thasa occasions -
and this was latar confirmad by othar circumstancas - I cx)uld raaistar
tliat at laast on a Siiabath tlia Jawish lioraa is a sanctifiad olaqa: that
tha Jawish cultura is child-cantrad; that parants consciously saa in
thair childr an tha linJcs of parpatuitv. And I iiava coraa to üia conviction
tliat it is Jua to tlia Jawish Hana and to tha daap faioily adhasions tiiat
JudaiSi-a lias survivad aaainst all odds.

I took port in quid ad bus and walkina tours tiirouah tha countrv,
and in tliis iiunnar - and altliouah naarly all tha othar oartacipants wara
foraion tourists too - I navar failad to la-^rn soaathing naw. Qn thasa
tours I found also a way to caaa into o:)ntact v/itli local ;oaopla, who
wara not advarsa to ba :c\ada to talk about thair countrv, its and thair
a^m problaiis: I oftan raturnad for a fav; days* stav in tha kibbuz
rasViousas 1 Iiad saan on thasa tours and had found sui table for lav
proqra.Ti.

In tha kibbuz ol'Oicas 1 wias as a rula fortunata in my andaavours:
I could talk to tha staff ^ v/ho v/ara laostly *aauibars of tha kiii)uz. In
ioanv an instanca I v/as invitad by a kib')uz marnlDars to visit in thair
honas^ altliough all thasa kibbuzLn hava tha policy to kaap tha kibbuz
propar saparatad fron tha guasthousa^ and tha hcmas of tha kibbuz im
out of bonds to tha hotal guasts.

642

Visits to synagoguas offarad iTia furthar opportuiiitias to aaat v/ith
Israelis. Thara are inany chousands of synagogues in Israel^ nearly aach
the centre of a diffarant rite or of a different grade of religiosity
or the prayer house of a separate ethnic segment of the population.

I made it a point to visit a synagogue on every Shabath and holiday.
As a rule I found the vA^rshippers - at least in the environinent of their
synagogues - more approachable than the average Citizen^ though never
hospi table as I have already mentioned.

hfy evenings I usually spent reading a book or a nev/spaper. But
v/hen I was staying in Tel Aviv or Jerusalem or any otlier major tov;n^
I could most evenings attend one of the great number of lectures organized
by the Colleges^ tiie synagogues, by the cultural departments of the
municipalities, and by associations representing the most variegated
interests in town. I great ly enjoyed these lectures. I leamed very
much from than - and had of ten the opportunity to indulge in my old habit
of asking questions v/hen the lecture v/as openeJ for discussion; or when
it v/as possible to approach the lecturer at the end of the evening.

On and off I made myself survey and summarize, for my own benefit,
v/hat I had leamed in the v/eeks and months I have spent roaming through
Israel; and I tried to register in my mind the opinion I have formed
about the various classes of people in Israel.

Of course, I soon realized, it is Lnpossible - in the melting pot
Israel more so than in Nev/ York even - to formulate an all-erabracing
specific picture of Israel or the Israelis. I would also not dare to
do so in view of the incomplete knowledge I then possessed and to which
I have still to confess. But I was able to form at least partially
correct ansv/ers to many a question from v/hat I leamed in sorne of the
encounters I had.

Follov/ing one of these lectures in a Conservative Synagogue, I
approached tlie lecturer. His lecture had dealt with the assimilatory
trend in the Diaspora.

"Your discourse has dealt with the asimilatory trends you had
observed among Diaspora Jev/^", I addressed him. "Please do not think
me flippant, Sir, if I teil you that I knov/ at last what the Israeli
typus is; but so far I liave not been abla to find a sui table definition
of a Diaspora Jev/, and in particular one v/hich is generally applicable
to the Jev/ of our tLnes".

643

••You are not the only ona to be botiierad by this questioii* I oould
give you a number of clever def initions of a J€m. You nviy have heard
the one that he is a Jav>ir whan Hitler voild have killed in his gas
Chambers. I personally am fully satisfied with this definition^ or the
more lenient one that those are J«vs who declare themselves to be Jews*
Ttiere is the another one^ a iiore .anciant one^ v^ose applicability may
today be in doubt« It is based cn the Book of Esüier and the Book of
Daniel which say^ that a 'Yehudi* is one w!io rejects idolatry. But you
must not overlodk^ that origiaally it applied to a menber of the tribe
of Yehuda only* later on^ after the break-up of the United Kingdom of
Juda and Israel^ it ambraced all those vÄao lived in the territory of
Yehuda-Juda"#

"As we are already on tliis subject^ Sir^ can you teil me vÄience
the english word ' Jev/* is derived • "

(But I did not receive a satisfactory answer from this otherwise
certainly very leamed man, Next moming I lodced up a number of
encyclopedias and leamed that the word 'Jev/' derives from the Greek
•loudaios' and the Latin •judaeus'; and that it is found in the early
english literature of about the year 1000 in the form of ludea^ Giu^
Hyu^ Ina, Jew. )

"I liave been able to get an idea about tlie economy of tliis country"
I told a Banker^ in v^iose branch I had that moming exchanged a traveler
cheque# He had been intrigued by the many stamps in my passport* We
reoognized each other whai ;ve both simultaneously entered a coffeehouse«

"They live far above their means'% he told me. ••Most of them are
in debt v/ith their bank. But^ in truth^ you cannot blame them^ for it
is mostly so because one has to avn the aEKu±ment in >*iich one lives.
It is hardly the custon here to r«it an apartment. The ocxistant struggle
to make one 's income meet the expenses^ does not induce the people to
strive for self-sufficiency; it makes tliem instead tum to the Government
for every one of their needs. Ihis is an old trend here. Before the
State was founded^ the Yishuv^ that is old-established inhabitants^ lived
on handouts from wealthy patrcais in the Diaspora. To this day this
mentality prevails - sclinorring is a naticxial art ard occupaticxi**.

••Were these contributions from the Diaspora in old times, and are
those of today^ not excellent means to cement the association betv/een
the outside Jews and Israel 7*\ 1 asked.

••Neitiier was this the case in old times nor is it today so. The
donations to the Yishuv were pure charities, and the contributions of
the American^ the British^ the Australian and South African Jews of today

644

sent to Israel are balms to their conscience".

"Also t±ie contributions of the American Government ?".
"This is in some way the case too - that is to say, to the Israelis
the billions of dollars the country receives in support of its economy
are equal to the gifts they receive by schnorr ing, while to the US
Government it is an Insurance that the only democracy in the Middle East
remains vital and streng - and is strategically available when the need
arises. This Situation may end any time. In my opinion it would be
better for Israel if we would on our own initiative forego these
donations. Today one cannot anymore argue that Israel is unable to make
ends meet without American economic aid. However, what I said just now
does not apply to American political aid^ vdiich we badly need. Nor does
it afply to the billions in military aid which too we badly need - for
most of this money never arrives here; it is used to repay interests
on the loans we have taken on over he years".

"Why then does Israel accept these loans ?"

"Because at times our miltary expenses take up 35% of the budget,
and debt repayments another 35%. There is not much left for social and
health Services, is there ? But mind you ! The growth rate of Israel 's
GNP, that is its Gross National Product, is as good as that of most
Western economies, but in view of the overwhelming expenses it is not
enough. It has to be bettered - and can be bettered. Some 10% of the
5 million inhabitants of Israel live still below the poverty line. One
of our Problems is, that the Israeli does not work hard enough nor long
enough. Studies here have shown that the Israeli worker works fewer
hours than most workers in the industrialized world. The time the Israeli
spends on productive work gets less year by year, while the hours he
spends on leisure increase. We cannot afford this".

"Is the pay the Israeli worker receives not enough of a stimulant
to encourage him to do better ?"

"An economy like Israel 's lives on export. Export has be good enough
and cheap enough to be able to compete. I am afraid Israel 's industrial
products are in danger of pricing themselves out of the world market.
But also this would be manageable, were it not that the average Israeli
is rather selfish and seif -centred. The needs of the country are of
secondary importance to him. Everybody expects the Government to provide
for him - and our Government can hardly be loaded with more expenses.
We have here, you should know, more senior people in need of pensions
than many another country. The number of our pensioners increases year
by year. Even today the country has difficulty to pay out the large
sums our people demand - and I shudder to think of the bürden on the
economy and on the working force the pension payments will be in the
next few decades".

645

"Cjcming back to what you said a v*iile ago^ is there an ethnic
difference in the attitude of the worker to his work, or of a Citizen

to his govemment".

"In the past this nay have been the case^ but you would be surprised
how easily the osmosis of selfishness takes place among the various ethnic
groups".

I was perturbed by what I have heard - and my distress was not eased
when I heard confimied by others what the Bank Manager had told me. But
I was somewhat consoled when I read in a foreign magazine that in this
respect conditions are not different elsewhere - except possibly in Japan;
but I would not view Japan as a country to be envied or imitated.

Somehow I found out in the course of the weeks and nionths I studied
Israel and the Israels^ that the GÜMP and the income and the taxes should
not be taken as measuring rods; that the Israelis live better than the
Citizens of niany other countries, even those of the West; that^ on the
other hand^ Israel compares favourable with westem countries with regard
to its Citizens' life expectancy, its child mortality rate, its food
cosunption, its literacy rate.

"You will sooner or later become familiär with another peculiarity
of the Israelis", remarked an American, v\*io was sitting nearby and had
overheard our conversation. You will not find here the kind of friendly-
neighbourly feeling we know at hone. A great disappointment to my wife
and myself was the lack of interest, the lack of friendliness which old
residents show to the new olims, the newcomers. The country always
boasted about the friendly welcome it gives to olims. Neither I nor
anmy wife nor any of our friends can confirm this* Yes, this may be
the case from the side of the Government, but it does not fit the way
the Citizens behave. My wife and I have imnigrated three years ago.
We have bought our apartment. We live in vdiat is called 'a better class
Street' - but all our efforts to build up a friendly relationship with
the people in the street have failed. We hardly know even the other
tennants in the building; we have no social contact with them except
for wishing each other a good day when we meet on the stairs,".

"I am very worried about the inter-jewish relations in this country,
about the ethnic tensions v\^ich do not appear to decrease", a politician
once told me, after I had repeated, to elicite his opinion, the above
Statement of the American iimiigrant. "The brillant prognosis in this
respect, v^ich our zionist prophets have made v^en depicting the future
Jewish State, has never materialized. And it is no less regretful that

646

the often personal, ad hominen directed hatred between the politicians
of the various parties is so great, that the functions of govemment
are very often endangered".

Although fron other conversatiosn , and from the pemsal of the daily
press I can cx^nfirm the truth of many of these coiplaints, I found also
mny instances, reports and stories which showed to my satisfaction,
that many Israelis possess many valuable and often admirable human
qualities. They volunteer their Services whenever the need arises.
In case of danger they are very supportive to the weaker elements in
their neighbourhood or society. I witnessed myself , and heard of other
evidence of a kind and degree of humanitarianism one will hardly find
in most Western democracies v*io are not exposed to the tension and the
dangers v*iich are always prevalent in Israel.

My f irst experiences with and in a kihbuz turned out to be a great
disajpointment, although they did not affect me personally. None of
my consequent Visits to other kibbuzim made me change my opinion. Mind
you, the people were accommodating, friendly, serious, hard working
- but the old pioneering spirit, the vaunted enthusiasm I had so much
expected to meet in these people, especially the kibbuz youth, was
missing. In the States I had heard much of their pioneering activities
in the past, and of the selfless work they did in building up the country
There is no doubt that the kibbuz had been synonymous with building the
State; had been the highlight of Israel 's socialist efforts; had been
the backbone of the elite troups in the army. Abroad at least one hears
them still praised as that which has given Israel its unique character.

I was surprised to find among the general public in Israel at the
best a lack of interest in the kibbuzim, but often also severe stricture
of the 'luxurious way* the kibbuzim are said to live and manage their
finances. The kibbuzim and what they stand for are fortunate, that the
Govemment - even a rightist one like Likud - realizes the value the
kibbuzim once had, and that they still continue to be admired abroad.
The consequence is that the various Israeli govemments continue to
subsidize this Organization with cash subventions, cheap credits and
lower - if any - taxes.

The 270 kibbuzim in Israel belong to various ideological units.
This brings it about that they have in addition also the support of
local and international ideological or political organizations. Ihus
the left-oriented kibbuzzim are supported by the Labour Party and its
supporters abroad, the religious kit±)uzim by the religious parties and

647

their supporters abroad. I visited also Kibbuz Yair which has been
founded and is furthered by the Reform Movement in Israel and abroad.

^iost of the kibuzzim complain about the econonic hardship they are
facing; that unlike former times agricaalture does not anymore bring the
necessary inoome. On the other hand I saw kibuzzim which thrive because
they have built up profitable industrial undertakings , like plastic sheets
or Irrigation equipnent etc alongside or in place of their former
agricultioral econcsny.

I visited a number of socialist kibbuzim. Somehow I feit I was there
more welcone than by other s. In these kibbuzim, more than in any of
the others, I was perturbed by the pessimism, by the bickering and by
the complaints. In most of these places I was told how much the former,
the original socialist Zionism had deteriorated.

Ihis I heard confirmed by a senior manber of one of the kibbuzim,
one of its founders:

"For US, the original kibuzniks, socialist Zionism was something
like a religion. When we caine into the country sane 50-60 years ago,-
we were willing to take on a hard life; we were ready to sacrifice our
lives for the ideal. The youth of today is not interested in socialist
ideas. They want to advance in life, to enjoy life, to see the world.
Only a small percentage of our young people retums to the kibbuz af ter
they have completed their military Service or their university education.
Also the Community 's lifestyle in general has changed. To give you an
example: formerly all of us viewed TV together in the Ooraaunity Room
- now every member has his own TV set which he enjoys in his own
apartment. Itelevision has brought the attraction of the capi talist world
to our attention. Everybody in this kibbuz wants to enjoy the goodies
America or Europe have to off er. There is no trace of socialism left,
not even in this kibbuz which had ideologically been at the head of the
movement. Socialism is gradually disappearing from the dictionary of
the kibuzzim. With enthusiasm they are tuming to captalism. Farming
and dairy industry were the mainstay of our kibbuz - now our people have
a totally negative, at best an indifferent attitude to farming and all
which is associated with it. More and more of our young people are
abandoning the land - and the land is abandoning them. There is also
another factor which has contributed to our downfall: in order to survive
most all of the kibbuzim have tumed to industrial enterprises -
machinery, plastics, spare parts, furniture, tourist industry - and of
necessity our movement had to adopt a capitalist outlook. Some kibbuzim

648

even enploy outside labour".

I have already mentioned that v*ien I stayed in one the kibbuzim's
guesthouses, or worked for a day or so in their plantations, I usually
came into a nearer, a personal contact with the kibbuz people. As I
mentioned also, I had already early on had to correct my concept that
the pioneering spirit still survive, that the kibbuzniks live a restricted
life without what might be called normal amenities. The contrary is
the case, as I saw: I discovered that the living Standard in many of
the kibbuzim is very high. University education for the young people
is encouraged - and financed. Job placement outside the kibbuz is
accepted. Members can eam a living in their professions and retum
to the kibbuz in the evening. In many a case the professional or the
worker can keep what he eams outside the kibbuz, as it is feared he
would otherwise cancel his membership in the kibbuz, This would have
been unheard of in former times. The former selfless dedication has
apparently disappeared. I heard complaints from members that all their
owi reparation payments from Germany have to be handed over to the kibbuz
- in retum for some paltry pocket money - v^iile others declare as
donations the private income they receive from rieh relatives in the
US, and thus live on a highe Standard than the kibbuz 's already very
high econcmic level.

However, I gained the Impression fron my Visits to the kibbuzim,
and from my probing the mind of their members, that unequivocally they
continue to represent the best human material in the country; and that
they and their pristine qualities can be preserved for a very long time
if their financial problems are suitably solved, even if this involves
Government cancelling their debts v*iich, I was told, amounts to billions
of dollars. Somehow this may help their becoming incorporated into a
sui table econcxny which would stop the attrition of what is still left
of their buming patriotism and their persisting enthusiasm for the land.

I cannot, however, say the same for the Israeli f armers in general.

"Agriculture is in crisis", I was told by a f armer, a moshavnik.
"Only some 2.2% of Israelis work in agriculture - fewer even than in
most european countries - and if the drop in agricultural employment
is not slowed, the sector here will collapse".

"Why is this so ?", I wanted to know.

"Because agriculture is too expensive here. It requires enormous
amounts of water and large govemment subventions. Even Strategie
considerations - that is the food sufply in case of var - is in no way
a justification. Qnly with cheap Arab labour and govemment subsidized

649

water rates is it possible to make agricultural exports econonically
feasible. As is the case with house construction, agriculture is
dependent on the cheap labour provided by Arab workers. Ihis is not
only a problem of economy but also one of security and ethics. Israel
farmers make the mistake to rely now mainly on fruit export, but soon
the other mediterranean countries - to mention only Algeria, Spain,
Portugal - will produce the same exotic and other fruit Israel has
developed and refined, but at cheaper prices".

I somehow feit assured within myself , because I was repeatedly
assured that Israel 's economists are well aware of this problem and its
ramifications, and that they were certain to find the right Solution
in the right time.

Most of Israel 's private farmers are organized into cooperatives ,
the so-called moshavim. Also in their case is the production of cotton,
citrus fruit, flowers only made profitable by government subventions,
by cheaper water rates in addition to cheap Arab labour. With the help
of the advanced agricultural research stations the Israeli farmer has
so far been able to be ahead of any competitor abroad. Also the ingenuity
and hard work of some of the farmers, mainly among those who have settled
in the 'occupied territories ' , have led to agricultural breakthroughs .
I met a young couple which had succeeded in making a good living by
growing midwinter tomatoes in the sands of Katif in the Gaza District.

I heard on more than one occasion the complaint, that the former
proud and proprietary attitude of these farmers - and that of the Israelis
in general - to land, to farmland in particular, is no more the same
as before. I heard nobody speak of the original Zionists' near religious
belief that 'the holy ground has to be claimed, occupied, reclaimed and
sustained ' .

Ana year by year", I was told by a shopkeeper in Naharya, who to
all appearances did not like the Government 's coddling of the farmers,
"they complain about the insufficient help they receive from Government.
They have really no reason to complain; they get cash Subvention, they
pay much less for water than a private Citizen; and they are also charged
lower income-tax rates than any of us who too have at times to struggle
along".

"You will never hear such complaints from and about the 'settlers',
that is those who, encouraged and also subsidized by Government, have
established Settlements in the occupied territories and on the Golan

650

Heights", remarked a bus driver^ v\^om I told about my experiences.

"I met a number of settlers"^ I told him. "I stayed in one of the
settlement on the Golan after the other. I can assure you^ I found these
men and women there are a different breed. It inay sound stränge to you
if I say that to nie they represent what I have heard of the old time
idealism - and which I could hardly detect anymore anywhere eise. They
have chosen their place of residence^ have adjusted their own personal
wellbeing to what in their opinion is best for the country^ to what will
best further the goals of Zionism. I dare to say^ that they make up
a snall group in whom the old pioneer spirit has survived - or has been
rekindled".

"However"^ the driver pinted out^ "you will already know that few
of them are farmers. They live in a rural, you may say in an agricultural
setting, but the najority has one or the other non-farming job somev^ere
in Israel proper".

"I leamed of this. But I must also say that they are the only
ones I iTiet who still speak in nationalistic terms of the land they have
conquered^ and who are ready to defend with their lives the land they
have possessed".

"I agree"^ the bus driver acknowledged . "To such a degree am I
of your opinion^ that whenever I feel low^ whenever I witness the
spineless behaviour of our govemment^ I take refuge for a week with
one of my settler friends in Gush Etzion or in Gaza".

"I am not surprised to hear you say this. Nearly every one of these
settlers with v\^om I talked about the conquest and the developnent of
the Land of Israel, glowed with pride - although most appeared to enjoy
adding ronarks about the 'actual come-down' or about the 'old spirit
fading'. And hardly anybody ever failed to confide in me, that he had
streng reservations about the one or the other political party, or even
about all the actual political leaders in power or out of govemment".

I have been fortunate to have become early aware of the pleasure-
causing and respect-instilling side of Israel. Partly this is still
represented by the highly-educated German-Jewish immigrants of the early
1930s, the so-called 'Yekkes'. Before immigrating they had been doctors
and lawyers, writers and actors. Most of thon had not even been Zionists
v^en they arrived. In Erez Israel they worked in the fields and in the
orchards, on roadwork and in the harbours - and have left an unforgettable
Impression on their environment.

(There are various explanation for the word 'Yekke' the early
Israelis had bestowed on these inmigrants from Berlin, Hamburg, Muenchen

651

or Frankfurt: some say it derives fron the german word 'Jeck' v\*iich means
crazy^ others that it relates to the short jacket vy*iich these German
Jews continued to wear^ along with ties and hat^ even during the hot
sumners of Palestine).

Due to its large number of academics the German Jewish aliya was
instrumental in giving modern Israel a solid foundation - even though
some of their characteristics may have been less acceptable: their
unwillingness to adapt to mediterranean custcms and habits; their
inability to master the hebrew language; and above all their tendency
to compare everything which was going on to what they had known 'at home'
(they gained the nickname 'Chenoussi'^ because their tendency to refer
to things vdiich had been better 'chez nous' - that is in the Germany
they had to leave - was bound to grind on the nerves of the locals. )

The influenae of the Yekkes - their sense of punctuality, their
orderliness, their strict business ethics - still lingers on, although
their generation is slowly dying out.

In Israel, more than in any of the countries I have visited, I found
the intellectual Standard of most of rny interlocutors unusually high.
This applies not only to the university educated men and women. Qn some
occasion I may have heard the most impressive analysis of the poLitical
or economic Situation, or the sharpest characterization of a political
move, from the fruit seller in the markets of Tel -Aviv or Jerusalem,
or fron my neighbour at the dining table of a kibbuz.

Mostly my conversations with these people have left me with a
pleasant memory.

I was also impressed by another Israeli characteristic. It took
me only a short time to understand, why the Jews of Jerusalem, of Tel -Aviv
or of Haifa had at first reminded me so strongly of the Jews I had seen,
had heard and had talked to in the Eastside of New York: I had judged
them by the old ashkenazi couples I saw and talked to in the streets,
in the coffee houses, in the shops of Israel. And although I had also
been reminded by many a younger Israeli of the Jewish types I had met
in New York - the iirpolite Israeli taxi drivers corplaining about the
size of the tip I had added to the fare, or the raucous Israeli at the
street comer trying to seil me a hot dog in a roll - it came to me as
a relief v^ien I realized that, though this type of people is very much
also represented in Israel, it is by far not specific for the regulär
breed of Israelis.

652

I was impressed also by another Israeli characteristic. It took
me only a short time to understand^ v\*iy the Jews of Jerusalem or of
Ttel-Aviv or of FJaifa had at first reminded me so strongly of the Jews
I had Seen, had heard and had talked to in the East End of New York:
I had judged them by the old ashkenazi couples I saw and talked to in
the streets, in the coffee houses, in the shops. And although I had
also been reminded by many a younger Israeli of the Jewish types I had
met in New York - the impolite Israeli taxi drivers complaining about
the size of the tip I added to the fare, or the raucous Israeli at the
Street comer trying to seil me a hot-dog roll - it came to me as a relief
when I realized that, though this type of people is also very much
represented in Israel, it is by far not specific for the regulär breed
of Israelis.

I leamed to dif ferentiate also v\*iat I came to call the diaspora-type
Jews of Israel from the true, the steady, the settled Israeli who not
only prides himself of his independence , but glorifies also in his
country's actual achievements without belittling its past.

Remarkable is also the sense of history which seems to be common
a corrmon feature in most Israelis. They tend to analyse and set in
conparison events of the present time with those which have occurred
in the recent or distant past. In the course of such a mental exercise
they more of ten than not feel inclined to point also out the in their
eyes unavoidably negative aspects - and to paint, when applicable, a
most fearful picture of the consequences - of vÄiat they perceive is
mishandled in the present by the politicians.

In this connection I want to mention the impressive - and I confess
at times disturbing, if not frightening - wide ranging memory of the
Israelis, all the evil done to their forefathers not only by the biblical
Amalek, the ancient Egyptians and the Romans, the Church and the
Inquisition, but also by those who in the last Century have been fanning
the f lames of antisemitism. They remember all this and much more as
if they cannot let go of these memories.

It is understandable , that they cannot above all forget the misdeeds
of the Gennans and their satellites in the 1930s and '40s. Nor can
they forgive or forget the responsibility of the Arab leader for the
murderous attacks on Jewish children and civilians.

Jewish life is Jewish history. Judaism is vitalized by history
and historic memory. To the Israelis it is intolerable that the Arabs
boast they will caiipl;ete what Hitler failed to do. The Israelis listen
and their old wounds bleed again. The Israelis remember and cannot not

653

forget. Ttie Israelis remember and will not forgive. Never ceasing
to remember ing the Israelis never cease to look for vengeance. For to
the Israeli remembrance means revengeance tcxJay.

But blessedly they honour and never forget those few who in centuries
past have been helpful or at least friendly; they remember for ever those
who have saved Jewish lives from Nazis' hands; and they for ever grateful
to those who have helped to build and to defend the State of Israel.

However^ as if in denial of vdiat I have just now said, I had also
noticed that the Israeli youth is reluctant to talk about the Shoah,
the Holocaust, and about the Goncentration Camps.

"Why is this the case", I asked a group of students.

There was a long silence until one of them answered.

"We do not like to talk about this to Outsiders, for it is beyond
our understanding that the Jews in the Goncentration Camps did not defend
themselves but allowed themselves to be led to the gas Chambers like
sleep taken to the slaughterhouse" .

"T'^hat eise could they do ? They were helpless, had no arms and
no outside support. But you will have to concede that whenever they
had a chance to resist, they did so with great bravery. Look at the
Warshaw Uprising", I objected.

"Yes, this incidence is mentioned whenever possible. But there
should have been a hundred such uprisings..."

One day I listened to a history professor lecture about the various
classes of heroes in Jewish history.

After the lecture I expressed my surprise that, as far as I had
observed, the names of Bar Kochba and of the Maccabees do not tum up
among the heroes publicly honoured on monuments, except for some sport
clubs and possibly on some street signs.

"Israel is peculiar in this respect", he agreed. "The fate of her
heroes in Jewish remembrance is a sad chapter. At best they are
forgotten, but most often they are abused. To give you an example:
Bar Kochba and Rabbi Akiva are now called pseudo-messiahs and are blamed
for the consequences their rebellion against the Romans had for the Jews
of their time. They are not the only ones. Take, for instance, the
case of the early Zionist pioneers v*iom we have every right to call
heroes. They are hardly ever mentioned today. Ask any Israeli to recall
the founders of Zionism, and hardly will anybody know of any other than
Theodor Herzl. One can generalize", he added after a pause, "and say,
that heroes arose in ancient and modern Israel whenever the Jews were
in danger; but as a rule it did not take long and our Jews fought ainong

654

themselves, and also against those v^o had fought for their salvation.
However^ I must say the gentile heroes v*io came forward to help the Jewish
people, Balfour^ Lloyd George^ Churchill, Wingate to name only a few,
did fare better. By the way, in this Century it has, as far as I know,
happened for the first time in Jewish history that from the gentile -
and possibly also antisemitic - world heroes have come forivard to help
the Jewish people in their time of need".

Later on I had a talk with a young post-graduate student on a
university campus.

"What strikes me as a constantly recurrent feature in any talk I
had with Jews of every class and standing, is their insistence that the
land of Israel and the city of Jerusalem irrevocably and unquestionably
belong to them. They base their rights on the grant they received from
God and on the victories of their armed forces under Joshua....", I
challenged the young man.

"You omitted to mention all the other facets of the historic factor",
he smiled, "nor have you conpleted 'our case' by adding all the other
valid arguments. In principle you are right: divine promises and
military conquest have Li the past justified the jewish claim on the
land of Israel - and continue to be part of our claimtoday. Ihere is
a difference, however, in the method the Jews of today have gained their
Land Israel in our times, and the one by which our ancestors acquired
theirs. In the latter instance it was originally and primarily the search
to give a legal shape to their having been freed from slavitude. They
had no address, nor an argument with which they could defend they fight
for freedon. In other words: the Children of Israel were a homeless
people without a claim to legal existence; they did not explain their
escape Egypt with the claim, that they owned a homestead; that the Land
of Israel had been promised to them; and that they had every right to
go home. The simple truth is that they were kicked out by Pharao after
the Ttenth Plague had softened the fellow and had f inally renoved his
last objections. Remember, those Jews were nothing to be proud of ; they
were a very mixed and utterly unruly lot; IVbses could only with the
greatest effort forge them into a nation - and this very much against
their will too. Modem Israel, however, is a totally different case.
It was thought of , created and won by the active initiative of the Jews.
Herzl did not have to threaten them. Neither God nor anybody eise
promised to help them".

"You did not mention the ' contr ibution ' the Nazis made to the
establishment of Israel".

"You make the same mi stake so many other s make in these days,
historians, theologians, politicians and so many others. The Nazi

persecutions were not responsible for the establishment of Israel; they
were not even the initiative which created this dream and has ultimately
led to the creation of the State of Israel. The truth has a totally
different face. The establishment of Israel is not due to the Holocaust.
Israel was perceived^ planned and started long before the advent of
Hitler. Without Germany and her Nazis Israel would in due course have
come into existence. It might have taken longer, I cannot deny this.
^Vhile we must be thankful that the State of Israel was ready in time
to take in the large msses of homeless Jews after the war, millions of
Jewish lives would have been saved had Israel come into existence even
a decade earlier".

"I agree. And even so has Israel 's birth to be called a miracle",
I insisted".

"You are justified to speak of a miracle". The Student sounded
bitter. "But what depresses me most is the fact, that the very people
among us v\*io speak most of miracles, v*io blindly believe in miracles,
who love to recite a miracle morning, noon and night - I speak of our
orthodox and ultra-orthodox Jews - refuse to identify with Israel. For
them Israel does not exist. In their concept of God and his Scriptures
Israel should not exist. Sone of these orthodox Jews fight even actively
against the State".

In the University Library of Tel-Aviv I refreshed my memory of what
I had once known about the history of Zionism. I did this mainly to
conf irm for my own enlightenment that the birth and development of Zionism
- apart, of course, frcm the history of the Jewish people - might explain
many of the to me unusual appearing features of Israel; of Israel 's
relationship to her next door neighbours; of the way Israel is perceived
by other countries further away; of the attitude Israel has to the gentile
World in general.

I became aware how dif f icult had been the preparatory stages to
her creation as a state, and no less also her birth as a State. The
readying of the land by the early settlers - enthusiastic and romantic
Pioneers they were - and the run-in of the State were made dif ficult
by the influx of refugees from Displaced Persons' Camps, and of the masi
of Jews inmigrating fron African countries. These were not the most
sui table human material for the defence against the invaders, nor as
a work force to ready the neglected and maltreated lands. There was
hardly any inmigration of Western Jews fron the free and democratic
World - the USA, Canada, Australia, Britain - although Ben Gurion never
ceased to beg them to send their children.

656

While the Zionist organizations abroad had struggled to send as
many Jews as possible to Palestine, the Yishuv, the old-established
inhabitants of the country - objected to the 'quality of the immigrants'.
They found support in Henrietta Szold, the revered 'Mother of the Youth
Aliyah', v*io in the '30s on occasion denanded, that the sick and the
needy anong the German inmigrants be sent back to Gerroany ! I could
not avoid the impression, that in this respect the face, the make-up,
the character, the morals of Israel have not changed much since.

My studies and observations in Israel conmtibuted to the spiritual
essense v*iich turned me into a proud and conscious Jew. I leamed that
there had not been a Century, not even a generation, when fate has not
punished, humiliated and persecuted the; that the Jews had in the past
always passively submitted to their fate. I leamed, and personally
observed that this has radically changed when Israel came to into being.
Vlhen the Jews of Israel were threatened with annihilation, they fought
and won their wars. However, I had also to leam that their victory
was not always unblemished, as e.g. when Ben Gurion ordered the Altalena
sunk - at the cost of the lives of forty Jews of the Revisionist Party.
Be it counted to Begin's credit that he did not retaliate. As had far
as I my perusal of his biography made me understand the personality of
this man, it would have been impossible for him, notwithstanding the
enormous provocation, to retaliate, to contemplate even that Jews could
spill Jewish blood. But when he fought the 1973 War, the politicians
of the left spread disaffection in the armed forces, provided the
newsmedia with anti-Begin material and thereby helped the enemies in
their anti-Israel Propaganda. Today, from my newly gained perspective,
I can only explain with Jewish self-hatred this misconduct of his
adversarf ies , this fact that certain of these politicians could publicly
have expressed sympathy with the enemy. This was the first instance
that I have come across the emergence of the ugly, one can say historic,
Jewish trait which the Jews appear to have acquired in the Diaspora,
viz:- ruthlessly to attack and to callumniate the character of one 's
adversaries .

I leamed that the establishment of Israel had been eased by British
statesmen like Balfour, Crossman and Churchill, v*io had abandoned the
antisemitism predoinninant in their background and had turned zionists.
I leamed with surprise that they did so against the clearly expressed
wishes of the frightened English Jews. These statesmen 's changed view
of the Jews and the awareness of their needs was not due to a divinely
inspired insight, but was in the main motivated by their Christian faith,
v*iich made them literally follow the injunctions of the Bible with regard

657
to God's promise to the Children of Israel^

In former days this kind of sympathy for the Jews, and such a care
for their wellbeing was - and in our days still is - allen to the British
mind. This explains why in the pre- and post-war years the Foreign Office
in London did not share the policy lines of these prominent politicians.
In February 1 939 the British Foreign Secretary lord Halifax instructed
Henderson, the British Ambassador in Berlin, to ask the German Government
'to be so good as to prevent Jews who planned to leave Germny fron using
German ships\ Halifax asked also his American counterpart to join him
in this demarche so that the Jews could not land in the USA either.

At war's end an additional reason induced the British not to want
the Jews fron the Ooncentration or the Displaced Persons Camps settled
somewhere in safety: it was the fear that they would drift to Palest ine
and ultimately settle there.

One evening, in a kibbuz guesthouse v^iich I had on a previous visit
found comfortable and pleasant and to which I had returned for the third
time already, I was introduced by the guesthouse manager to a historian
frcm London, v*io was spending the weekend with his relative, the said

guesthouse manager.

I had, apparently, gained the trust of the professor of history,
for he told me 'in confidence' about material which he had discovered
in the British Government 's Public Records Office in london, but was
not yet permitted to publish.

He had seen documents v^ich proved that in 1943 the British
Government had already been in possession of reliable reports of mass
extermination of Jews, but had decided to ignore these reports so as
not to 'complicate matters'. Also the BBC refused to publish reports
of this nature, as 'Jews were not considered reliable sources and as
such reports may increase antisemitism in Britain'.

The Professor had seen documents v^ich teil that the Foreign Office
had even in 1944 decided not to reveal the information of German
atrocities against Jews v^ich was pouring in a constant stream, so as
not to 'weaken the allied cause against the Gennans'

When during and after the war the first of these and similar facts
of british anti-jewish postures became known even though only in very
vague hints, this aspect of Great Britain, her statesmen and people,
was total ly incomprehensible to the Jews everywhere in the world. They
knew and respected a Britain v*iich - due to its liberal ideas, its
tolerance, its respect for human dignity and its freedom of political
expression - had until recently been respected and admired as one of
the leading powers in the world. In addition, due to the very streng
Support Zionism enjoyed among her intellectuals and statesmen, Great

658

Britain benef itted in the f irst quarter of the Century from an even
greater than usual sympathy anong the Jews of the world.

All this vanished. The British betrayed what they had once favoured.
At the time of the last Great War the "Arabists' in London 's Goveminent
Offices had eroded whatever was still left of the spirit of the 'Balfour
Declaration ' . This was the more painful to the Jews^ as at that time
the British did not have to please the Arabs who did not yet dispose
of the enormous oil power they can boast of today.

f

I could detect a considerable degree of anti -British feeling in
Israel. I know fron my own experience that it is today fully reciprocated
by outspoken anti-Israel feelings among the British. I cannot say whether
in Israel this sentiment has been initiated, or is even shared by the
Government of Israel; but the newsmedia's report of the anti-Israel doings
and sayings of the British Government leave no doubt in anybody's mind
that 'over there' it is a quasi official policy. This anti-Jewish and
anti-Israel attitude not rarely f inds an unsavoury expression like the
incident when the preparations for the wedding of Prince Andrew, the
Queen of England 's younger son, to Sarah Fergusson were discussed, the
groom specifically requested that in the wedding Service no psalm be
recited in v\*iich Israel or Zion are mentioned.

t

This lack of love - to use the mildes t of descriptions - got a boost
in Israel at the time the British Mandatory Power occupied Palestine
before the State of Israel was officially declared in existence; and
on the British side it is most likely, if not caused or reinforced, at
least explainable by the rather ignominious 'withdrawal' to which her
army had in 1948 been forced by the rag-tag Israeli Underground army.
Fron the Israeli side the rancour, v\^ich keeps the memory of the past
and actual anti-British attitudes awake, is due to the British soldiers'
and their leaders' behaviour during the years the latter treated
Palestine as if it had been on of their colonies inhabited by dark-skinned
people .

I practically leamed to respect Jewish culture v*ien I observed,
that in Israel - I may add 'in general' - the hostility against the
British does not affect the Israeli 's respect for the true values of
British civilization; and has in no way affected the respect British
cultural achievements merit. I heard a cynic say, that this respect
and admiration is plastically expressed in the favour the productions
of Marks & Spencer enjoy among the Israelis.

The fact that the Israeli 's anti-British attitude neither embraces

69

the Jewish iirmigrants fron England^ throws not only a favourable light
on the Israeli character^ but is also specific for the Jews' history
and fate. I do not mean to deny that the British Olim are not criticized;
but this is mainly due to the supercilousness of many of them, to their
frequent atteirpts to Imitate a British lady or gentleman^ and much also
to their efforts to otherwise introduce British customs and attitudes
into the life of Israel.

I have very of ten been pondering v^iat the fate of the Jews and non-
Jews will be v^o have tumed into antagonists of Israel. I am led to
wonder about this^ vdien I look back over my Shoulder and catch a glimpse
of the fate of the ones who in recent times have joined those vy^o have
shown hatred for Israel. I cannot always sufpress my awe in contemplating
that they have been punished, diminuished^ discarded.

Has Israel benef itted fron the insight and the lessons these facts
may convey ? Whether or not this is the case - it is certain that the
Jewish people is still far from having found peace, and still further
yet from having reached Redertption. It is still the country where fathers
say kaddish for their children.

In v\*iatever goes on in the world, I see I see reflected processes
by v^ich the world and mankind are judged. For instance^ in the context
of v\diat I have said about Britain^ I have come to conclude that the new
generation in England has failed to pass the tests which a nation with
a Claim to world leadership is constantly made to pass. Britain has
been reduced to an economically hamstrung powerless Island nation. What
is the cause and what the effect ? A Buddhist may not need to ask -
but I would wish to know.

Is there a lesson to be leamed ?

Britain lost Israel because it could not pass the test in v^ich
she had to overcome her reluctance to deal directly, openly and honestly
with the Jews. She could also otherwise not ad just herseif to the changes
brought on by the time - and she did not recognize her moral duty.

And has this not all through history been the fate of onpires ?
Have they not all had the ofportunities but did not pass the tests ?
Victorious Britain is worse off today than the enenies she defeated.
About how many other other developmental stages in Israelis own
history are there questions to be put ands answered in this manner and
with respect to their cause and effect ? I shall mention only a few,
very few, additional instances vÄiich come this moment to my mind.

660

- Ben Gurion opposed Weizman's appeasement of Britain and proved
his mettle in declaring Israel a State. But he lost the leadership of
the nation because he failed to judge historical developments as ones
relating to the Jewish people and not pointing specif ically to his future
place in history.

- Also Weizman's place in the history books of the Jews has been
reduced. He had been tested and had failed the test because, blinded
by his pro-British attitude, he had preferred the continuation of the
British Mandate to the establishment of an independent Jewish State.
And again he had failed, when he demanded the Hagana Defense Forces to
stop all anti-Britisch activities.

- In 1967, when the Arab States had openly declared their Intention
to destroy Israel, the Arabs were not only sufplied with arms by Britain
and Russia, but were in addition egged on by these two powers to totally
eradicate Israel. And in 1973 President Johnson could not find the
docuinent v^ich recorded a US pledge to come to Israelis aid in case Bgypt
closed the Tyranian Straights. Where are Britain and Johnson now ?

If my belief s are right, Russia will sooner or later join them.

- The Germans have reserved for themselves the label of the most
degraded murderers in history. Their being called 'Huns' nay now be
an offense to the original Huns. However, I am happy to note that
Adenauer and a majority of Germans having been tested afresh have passed
the test. For how long ? The testing will go on - but will the Germans
go on passing it ?

- During Israel 's fight for survival in 1967 Russia and Jugoslavia
were on Nasser 's side. I am certain they will one day be made to see
the consequences . Czechoslovakia, on the othere hand, helped Israel

- will it be compensated and reap its reward ?

- There are so many reports in ancient and recent history that
nations v\^ich have fought and humiliated and threatened the Jews have
themselves been defeated and humiliated. Brazil is the most antisemitic
country in South America; it is an economic basket case and has most
AIDS cases too.

To vrfiat shall I think is all this due ? Cause and effect ? Effect
is understandable - but what is the cause ? The US has also an enormous
amount of AIDS patients. What should I think ?

May this suffice - what I have superficially enumerated here is
only meant as the hint of an indication by v^ich I want to show you my
way of thinking.

I have been deeply iirpressed, worried and saddened to notice
the persisting effect the memory of the Holocaust has on the people of

661

Israel. I mentioned this one day to a rabbi.

"The Eichmann Trial had revealed, from what I heard, how thinly
the scars of the Holocaust are covered".

"Yes, t±ie WDunds continue to fester. But*\ the rabbi enlarged on
my generalized Statement^ "on the other hand the Eichmann trial has
undoubtedly also had a therapeutic effect. Although a few days would
sufficed to have the inevi table death sentence passed^ the Government
did well to prolong the trial for so many months. It has to be accepted
that the Holocaust is a deeply engraved Jewish experience; that its is
a great trauma. But it is also a blessing and consolation that in our
theology and philosohy it is viewed as a step to Redeiiption. In my
opinion there is also another consolation: researches are apt to reveal
in retrospect that among the Gentiles we had a number of friends; but
in this way we leamed also that there are unexpectly large numbers
individuals and countries v^o were associates of the murderers.

"And there is also another point to be made. Whether consciously
or not, the Holocaust has a great influence on Israel 's politics and
on her culture. And above all it has proved the State of Israel as a
secure haven".

Here in Israel I became more than ever conscious of the maliciousness
of the antisemitic accusations floating around in the Christian v\^rld.
Here more than ever did I become aware of the purposef ul distortions
the Church used and uses in her ef forts to replace Judaism.

Here the representatives of the Gatholic Church, encouraged by the
Vatican, follow the general antisemitic lines of their leaders in Rome.

"What do they preach ? What is the essence of their preaching
hatred against the Jews ?" I asked a Jewish historian.

"In essence it is the nonsense, that the Jews have killed Jesus,
and that Pontius Pilatus is supposed to have said that 'his blood will
be upon them'"

"Why do you call it 'nonsense' ?"

"Because these are fairy tales. The Romans name for a Jew was
Judaeus. Ihey called Jesus Rex Judaeorum, 'King of the Jews'. The
vi Ilain in the crucifixion story was Judas Ischariot. ffe came to be
Seen as the typical Jew. 'And Satan entered into Judas', writes Luke.
Therefore Judas and the Jews were identified with the devil. This
vilification, this devilizaton is the poison vdiich feeds Christianity ' s
fountain of antisenitism".

Here in Israel I enjoyed for the first time in füll the time I spent
in bookshops. Here I was not perturbed to see the shops off er of
antisemtic-antizionist literature of the self-hating Jews Noam domski.

662

of Lemer, of the Ihonas and Robert Friedmans and of all the other

self-hating jewish writers.

I was greatly surprised to notice the unusually high mark-up
on imported bcxDks; and I would certainly not give the local book-
sellers good marks for their attempt to palm off on an unaware public
at füll prices the books, ready for pulping, which they had imported
from abroad at a fraction of their published price.

I enjoyed also reading the english-language newspapers of
Israel; for I could be sure that no innocent news item has been
deformed into an attack on Israel as is so coinnon with westem
newspapers .

t

Ml the possible varieties of Christian Orthodox Churches are
represented in Jeirusalem. They appear to have in common the tendency
to fight each other. The Government of Israel shows them great
tolerance, grants them füll protection, and allows them absolute
freedom in the management of their own ecclesiastic affairs - but
this does not prevent them, as I could convince myself again and
again, fron secretly sufporting the Arab irredentists; nor from
continuing to recite the passages in their lithurgy in which the
Jews are cursed as Deicides, that is to say for having killed Jesus.

•

The churches represented in Israel - along with the occasional
ones in the neighbouring Arab countries - have organized themselves
into the 'Middle East Council of Churches'. Fron their literature,
and from v*iat I read of their proclamations in the newspapers, I
realized with surprise that they continue to spread openly and
without restraint the malice and hatred towards the Jews vÄiich
Chrisitianity's religious leaders have spread since historic times
already. Though they may not have leamed frcxn the past history
and have not changed their anti- jewish attitudes, they certainly
have well leamed, that in the Jewish State they enjoy the füll
protection of the Government, and that there is no change in the
religious tolerance the Jewish State, and the Jewish people since
ever, have granted all other religions.

Here in Israel , ^ especially in Jerusalem, I was very mich talcen
aback by the politisation of the churches. In addition I realized
for the f irst time to v^at degree Christian antisemitism continues
to flourish - and to what degree it has been absorbed by the Moslems.

663

i

Now I leamed to appreciate the restraint the churches in the US^
and no less also the institutions of law and order in America, had
placed on the spread of ethnic and religious hatred. I had expected
that here - in this specific jewish environment within the newly
erected, respect-demanding Jewish State - the history of the past
pogroms and of the Holocaust would have inade at least the Catholic
Church conscious of its own past crimes, and would have made it
anxious to repent its continued inmoral behaviour.

3ut the Vatican's totally unreasonable , and at times also
uncontrolled hostility, continues unabated. The Pope and his staff
are to all appearances unable to swallow the fact that, contrary
to the Gospels' predictions, the Jewish people survives as a nation,
and that the Holy Land is now under Jewish sovereignty. It was
more sickening than painful to me to hear more than one catholic
priest or inonk complain of being surrounded by Jews and of having
to defer to a Jewish administration.

Qn the other hand it was in most instances a relief to talk
to Protestants Christians, priests and laymen alike; since their
desacramentalization of the Holy Land, they have given up also any
and all Claims on v^^atever place or land which were once associated
with Jesus, his family and his life.

%

Here in Israel, and in particular in Jerusalem, I met for the
first time Christians with a far greater - often embarrassingly
sincere and outspoken - zionist enthusiasm than I had ever met
before, not even in ardent jewish circles. They are the 'bom-again-
Christians' v\dio, in contrast to the 'replacement theology' of the
catholic and certain Protestant Christians, are firmly convinced
that the Jews were, are and will for ever be the beloved children
of God, that the Church has not replaced them in God's favour, and
that whoever believes in God 's word has also to believe that it
is his duty to help the Jewish people restore the State of Israel.
Nevermind that a main raotivation for their love for Israel is rooted
in their firm belief, that the Redeemer will only make his appearance
after all the Jews have acknowledged him v*iile in their honeland.

These Christians have even gone so far as to establish in
Jerusalem a 'Christian Bnbassy* through v^iich they endeavour to
be politically and propagandistically active on behalf of Israel.
I cannot judge fron here v\*iether they have been successful - but
this does not prevent me fron admiring their zeal and goodwill.

I was happy to leam that more or less the entire Israel public

6a

is kind and supportive to these Christians who so fervently believe
in viiat they believe they can read in the Bible.

t

%

What worries me much is the question of Israel 's legal right
to the land it has conquered in 1967. About the historical rights
I have no doubt - but from a noral point of view I cannot convince
myself to take one stance or the other. Understandably the non-
jewish Population in Israel refuses to acknowledge the Jews' right
to the lands it has occupied; the world at large prefers to share
the Arabs- denial of Israel 's exclusive right to Jerusalem; and
the moslem world at large categorically and swipingly refuses to
acknowledge even Israel 's right to exist.

Of course, this was a recurring theme in my conversations with
Jews and Arabs alike - workers, shopkeepers and teachers. And often
also with Christian theologians among the tourists. The question
of Israel 's right to exist, or at least of its right to inoorporate
the 'occupied territories', never failed to doninate every discussion
I had with students, especially when Arab students were present,
without any relation to what the starting point of our conversation
may have been.

(Whenever I spoke of the 'West Bank' l was corrected by my
Jewish opposite to use the term 'Judaea-Samaria'; and when I spoke
of 'giving back' I was corrected to say 'to give up'.)

"Why do you refer to 'occupied lands' ?", I was asked by an
attractive girl student in military uniform. "Your words would imply
that we took them away from some legally entitled occupant. The
only land in the territories to which the Palestinian Arabs have
a legal or moral title whatsoever are the houses and fields they
own as individuals. Without in any way having been entitled to
it, the Jordanians took in 1948 possession of what we call now 'the
territories'. ihere has never been an independent Palestinian State.
The Jews, however, have for 2000 years never ceased to claim these
lands as their historic property - and if today they claim the
possession of this land as theirs, it is based on the outcome of
a suocessful defensive war against an unprovoked aggression. By
speaking of Israel as an 'occupying power' you not only perpetuate
a historic untruth, but you become guilty of contributing to the
continued Illusion of the Arabs that they might have any claim
vtetsoever".

"You do not appear to know", another student endeavoured to
continue my education, "that the 'League of Nations', which after
the First World War represented the world coranunity of nations like

665

9

%

the 'United Nations' does today, did not allocate the lands involved
in the break-up of the defeated Turkish empire to the Jordanians
- Jordan did not exist then - nor to the Bgyptians nor to the
Syrians, nor to the Palestinians . Palestinians were never mentioned
in the relative documents. It is clear that in the opinion of
the meraber states of the League of Nations such a people did not
even exist at that time. However, these lands went to the Jews
under the terms of the British Mandate".

"But today it is the United Nations....", I renarked.

"Yes, today there is the United Nations", the girl student
interrupted me. "They have no right to change the original
dispositions of the League of Nations. Unf ortunately , the U.N.
is dominated by Arabs and Moslem states, who in tum are assisted
by most of the non-moslem world which hopes to be favoured by the
enormous purchasing power of the Arabs".

"Still", another student took the word, "we have to be forever
thankful to the U.N. for its role in the creation of the modern

State of Israel..."

"...but all the gratitude has been dissipated by the one-sided
attac±s against Israel in everyone of the forums of the United
Nations. Have you read the latest regurgitation of the U.N. Human
Rights OOTinission of so-called 'crimes cottmitted by Israel 's
soldiers' ? Have you ever read that this U.N.Conmission has even
once cited a violation by one of the f ive members of the Security
Council ? And you may believe n^ word: there is aitple stuff to
be cited about each one of the five members of the Security Council.
But once we mention our claim to Jerusalem as our Holy City, these
bosses of the U.N. will adopt the gestures of the legendary three

apes

II

Not only thanks to the land's unique history, but also because
Israel is a ethical and free society, she has to allow conplete
religious freedom to all sectors of her population.

Reading the newsmedia, conversing with kibbuzniks, talking
to Arab merchants, but above all when instituting a discussion with
and between Jewish and Arab students, I became deeply aware of the
powerful CTiotions Jerusalem evokes among Jews and Moslems alike.
And Christians are not far behind. Of religious tolerance I hardly
discovered a trace.

"Let US take off our blinkers, and not be so seif -righteous .
Let US, for a change, mention also the central ity of Jerusalem in

666

Islam and in today's demographic reality", an Arab Student took
the Word. "Do you realize that out of every five Jerusalemites one
is an Arab ? But we are not granted even a fiftieth of what the
Jews are granted in education, in housing and so on ?"

"Of what 'centrality' are you talking ?", an angry jewish
Student asked. "A political centrality, you claim ? Show me at
which stage in history Jerusalem has ever been of political
significance to your people, when she has ever been the capital
of any Arab political entity in the Middle East ? From a religious
point of View, you claim ? You must agree that Jerusalem cannot
be of any significance whatsoever to Islam. Why don't you concede
that Jerusalem has never been a holy city to the Moslems ? It is
not even once mentioned in the Qu 'ran. But it is mentioned at least
600 times in the Bible. At best the Moslems may have venerated
only a Single site, the Dome of the Rock, because a myth recounts
that your Prophet had spent one night there - but only in his dream
and not in reality. That is all. Or do you want to say that this
dream is enough to make Jerusalem into a holy moslem city, and to
refute the Claims of the Jews ? Jerusalem was made the capital
of the Jewish State nearly 3000 years ago. Jerusalem was never
treated as a holy city when it was in the hands of the Turks, the
British and the Jordans. The nineteen years, during which Jordan
had occupied Jerusalem, have not left a trace that the town might
have been of any importance to the moslem king and his moslem people,
but for a half-completed palace King Hussain had started to build.
Except for Abdullah, the former King of Jordan, no Arab leader has
ever bothered to pray in the Al-Aksa Mosque. You Arabs should stop
all your Claims on Jerusalem. You should know once for ever that
there is no Jew in the world who would ever think even of giving
up Jerusalem".

"You Moslems do not accept the Claims of the Christians either",
another Student, apparently a Christian Arab, joined in. "Christians
are leaving the country - and I can assure you it is not because
of the Jews but due to the growing moslem fundamentalism. I leamed
only the other day that Bethlehem has now a moslem majority..."

Jerusalem has her unique problems. She seems to rest on powder
kegs. With her 1500 synagogues, hundreds of churches, monasteries
and mosques, she is the capital of a Zionist State, but perhaps
half of her 500 000 inhabitans are Moslems and these, along with
a large sector of her Iferedim, are hostile to the zionist regime.

667

and are often actively opposed to the administration of the town
and t±ie govemment of the state.

Christianity has a longer, and stronger looking, but in reality
no less tenuous, claim on Jerusalem. The city acquired religious-
theologic signif icance for them f irst in t±ie 4th Century under the
reign of Cbnstantine . With the evolution of the Christian monastic
System the importance given to Jerusalem was greatly strengthened ;
but the interest in the Holy City was again greatly reduced - one
can say it totally ceased - v^en Islam 's armed forces conquered
Jerusalem in the year 634. The glorification of Jerusalen as 'Terra
Sancta' turned up first at the time of the Crusades; it was a kind
of rallying-cry with which to call the faithful to join the Crusades
In the Middle Ages Christian interest in Jerusalem was kept alive
by pilgrimages and by knightly Orders like the Templars and the
Hospitaliers , by monastic Orders like the Franciscans and the
Carmelites.

The political entanglements , vdiich had all along her history
had created Jerusalem 's problems, were canpounded by the problems
created by the Churches. The early Church claimed Jerusalem as
the future centre of the redeemed world. And so does the Vatican
still today; but it overlooks that in the 4th Century Qrigenes,
Jerome and August ine, the Holy Church Fathers, had ajplied this
future role of the Holy Land only in symbolic and spiritual terms.

"...dispel the mi staken notion that the sayings about the good
land promised by God to the righteous refers to the Land of Juda",
I heard a student recite the words of Qrigenes.

"But the places directly associated with 'the footprints of
the Lord' have retained their sanctity", objected a Christian student

girl.

"You may think so", corrected her the first student, "but this
does not involve the entire land, certainly not all of Jerusalem.
What you have in mind refers only to the Tenple, along with the
Holy Sepulchre, in addition to Bethlehem and Nazareth. And by the
way: there is no true historic association of the life, the death
and the activities of Jesus even with these places I have mentioned;
they had been 'discovered' as associated with the life of Jesus
or Mary - and therefore holy to Christianity - and turned into
centres of pilgrimage, only at the time of Gonstantine, called the
Great, when his mother claimed to have them seen in a dreamed".

"This was the time", an arab student joined in with a laugh.

668

It

"when t±ie many thousands of rusty nails were also discovered with
which t±ie discoverers claimed Jesus had been nailed to the cross".

...and so many pieces of the Holy Gross, that they could easily
have built an entire house", added the first Student.

I did not like the Ironie enjoyment of the jewish and arab
students - but refrained from giving expression to my thoughts.

I cannot remember an occasion when a discussion - whether
friendly or strained, v^iether about personal or literary issues
- did not within a short time tum to political niatters.

"Never forget", admonished me on an occasion a Jewish Student;
his make-up suggested that he was a religious person, "that neither
peace, nor security, but always the physical land of Israel, and
in particular Jerusalem, is liable to evoke the greatest loyalty
of the Israeli, whatever his or her poliical persuasion may be".

"Why ?", I wanted to know.

"Because to all the Jews anywhere in the world, and not only
in Israel, Jerusalem represents Jewish self-definition par
excellence".

"Mind you", added another, an apparently secularist student,
"it is to US not the ethereal idealized Jerusalem - which, let us
be honest, is a concept divorced from reality - v*iich has this
meaning, but the realistic, factual, stone and mortar Jerusalem
and with her all the land of Israel. Jerusalem is the catalyst
by which Jewish peoplehood, Jewish traditions and Jewish Ideals
are forged into the compacted Jewish nationalism v^ich you see alive
all around you".

"I agree", added another student. "Jerusalem is the zenith
of Jewish identity. I would not be surprised, if one day one's
contact with, one 's attitude to her as the Holy City is in some
form made part of one 's the definition of a Jew. Do you know the
famous Talmud saying, that out of the ten measures of beauty the
World was given nine were granted to Jerusalem ?"

"This dictum should be corrected", intervened a girl student,
"so that it is said that out of ten measures of troubles nine were
given to Israel".

"To come back to your question", the first student I had
addressed, took the word again. "For the last nineteen centuries
Jewish culture had been identif ied with Submission to the gentile
overlord in the Diaspora and his culture. Jewish individual or
collective self-assertion had been denied or at best discouraged.

669

Physical assertion and military prowess were declared un-jewish.
All this has been changed today. There is Israel today. She has
a definite national goal; and at last she offers a new - I would
say a normal - way out of whatever difficulties we Jews have to
face. For the first time since nearly 2000 years we are permitted
to use force, like all the nations in the world^ v\^en necessary
for the defence of Jewish lives and on behalf of Jewish interests".

Large is the list of things I have learned since I am here
in Israel; most of them admirable; others less so; and still others
v^iich were even repulsive to me.

Allow me to teil you in form of a resume the opinions I have
fonned by virtue of personal experiences^ of repeated observations
and as the result of conversations . To save time and space I shall
do so without making mention of the circumstances when I came to
face these experiences, nor of the individuals involved. I shall
paint into the *story' or conclusions a background only when I think
it necessary for a better understanding.

I am no expert in social affairs; nor did I have the facilities
or the specialized contacts I would have wished for^ and which would
have allowed me to form my own independent opinion. I had to rely^
therefore^ on my own observations; on my obtaining an occasional
bit of information through a luckily placed direct question; and
on v\tet I could leam from the daily newsmedia. Oertain aspects
of what I learned made Israel - its people, their ainbitions and
their faults - not appear different from other peoples; but I became
aware of a considerable difference in many other aspects - the reason
for vdiich I saw intiirately associated with the past and recent
history of the jewish nation.

I had come to Israel with the expectations and the hope I
would find if not proof than at least indications that the Jewish
Nation was becaning - even if so far only instinctively and
subconsciously - aware of its task and duty as they had been outlined
in its biblical appointment* These expectations have by now tumed
into a near certainty.

I am sure you will be surprised to hear me say this; and before
you can ask me what has induced me to nourish such an optimism,
let me enumerate the various factors vdiich have fornied n^ belief
that the Jewish Nation is on its way to fulfill its call and mission.

670

I shall mention only a few of the important steps^ which in
my View Israel has already taken in this direction. Do not expect
more explicit clarifications at this stage - we can^ should you
so wish, in a later part of our talks go into greater details,

Let me in this context also make it clear to you^ that I am
fully aware of the many negatives a visitor and observer cannot
fall to face in this country; but in certain respects these may
reinforce the hypothesis I am forming about our purpose in life
and the way Israel fits into the scheme I visualize. Also these
ideas^ which to a great part are still in the formative stage, I
hope to share with you later on.

Let me also point out, that I have not set out to collect v\*iat
I See as the negative side of Israel and its people for the purpose
of being critical. I did not arrive here with a bag of preconceived
ideas about the country and the people. I confess I was often
surprised by some of the things I observed; and at times I was even
shocked and repulsed by others. All this did not provide me with
a reason to change any of the favourable and totally positive views
I have steadily been forming since my arrival. This is so not only
because the positives outweigh by far the negatives, but because
I have since sone time realized, that basically the true significance
of the Jewish people 's existence; the real sense of Judaism's values;
the essential task the Jewish people has to fulfill; the reason
v*iy Israel has to prove itself worthy, are today carried by and
will also in future be forwarded - as has been the case ever since
Jews were made into a nation - by only a small percentage, by a
selected few of the Jews actually living in every generation.

You want me to express this concept I have just now formulated
in clearer words ? As has been the case all through its past,
so also today is the Jewish nation made up of every possible kind
of human material. This can, of course, be said of all nations
present and past, and according to this human material and its
achievements a nation is judged and valued and also what has survived
of a nation after it has long since seased to exist. Perhaps the
right to surve even is weighed with respect to these values.

However, I see in the predaninance of the morally superior
elements over the mass of ethically indifferent and negative ones,
the decisive factor vÄiich determines whether a people and its culture
survives or perishes. Even though the Jews have at every stage

671

in their history - v^enever t±iey were in a dominant or v^enever
they were in a subdued position - taken on the positive and negative
traits of their surroundings ; and even though they exhibit to an
often greater extent than is usually the case elsewhere^ a nuniber
of negative traits^ they must to this day have preserved the ethical
and huiranitarian qualities - or at least the potential still to
go on preserving, continuing and cultivating them to a satisfactory
rneasure - v^iich had f irst the specific distinguished them and had
led to the divine offer to qualify for a special Status among the
nations. I think the energy flowing into these efforts are the
reason that our people have maintained its jewish-national character
v*iich has been forged by its ancient endowments, its steady spiritual
maturation - and the solidifuing impact of the gentile hostility.
I am going to add now^ that without qualification the Image
I have formed here of the Israeli Citizen, can in every one of its
aspects be made to fit everyone of the Jews everywhere in the world.
Scrutinize the history of the Jews from such an angle and you will
find that in each and every one of its generations a number of men
and women have risen to the surface, who have feit within their
heart and mind that they in particular are entrusted with a specific

- by some even perceived as holy - duty towards their people; and
that these individuals have striven to form with their words and
to express by their deeds the vocation they sense; that these men
and women have carried - whether consciously or not is immaterial

- in their soul and on their Shoulders the care and custody of the
true Jewish values; and that it is they whom we have to thank for
the onward transmission to the following generation of what they
are and what they represent. And that it is to these men and women
that the ajpointment of the Children of Israel is still valid. Their
contemporaries may during their lifetime respect this spiritual

and ethical elite as brillant minds and venerate then as sages after
they death; or they may be simple people, unnoticed while alive
and forgotten after death, v\*io, however, in the way they lived,
by their thoughts and deeds, represented what is true in Judaism«

I agree with you that these same criteria can certainly also
be applied to every one of the peoples \/\*io lived in the past and
exist in the present. But if you accept a purpose in all vdiich goes
on, it must be these character istics, these positives, these values
a nation harbours vy^ich determine its survival and not the parchments
deposited in the libraries, nor the artefacts exhibited in the
museums, nor the stories the archaeological digs have to teil.

You may contradict me by drawing ny attention to the Greeks,

672

the Romans, the Persians, the Babylonians and others vy*iose
descendants are still alive in t±ie countries where their culture
had once flourished. But this argument if flawed as tcday's Greeks,
Italians, Iranians and Iraqis - vAiatever they may tonselves claim
- are certainly not the successors, the children, the remnants,
the bloodline survivors of these ancient nations and cailtures.
But today's Jews are the seed of the tribe which followed Abraham
on his wanderings fron one oasis to the other, the children of those
vdiom Moses brought out of Bgypt and had placed at the f oot of Mount
Sinai there to listen to the commands, guidelines and promises their
appointment as a nation with a special tasks and a special future.

If the basic rules I have cited are indeed the ones applied,
it must be possible to conclude, that the Jewish nation has all
through its existence been more favoured than others in the unusually
blessed men and women it has brought forth. And it must also be
taken as a fact that the Jews have to carry a special destiny on
their Shoulders. Yes, I raean to say that v?e may conclude they have
been selected fron among other nations - f irst to prove themselves
worthy of being selected; to prove themselves fit to be entrusted
with such a tremendous duty; and to prove themselves streng enough
to survive the often cruel tests to vAiich it is exposed*

I shall return now to the theme on vdiich I have a short v^ile
ago offered to enlarge.

Here, then, are some of the important indices I have collected
to bring into the foreground the characteristics of this country
and its inhabitants.

Do not worry if you find that some of vy*iat I say sounds negative,
Whatever I cite here are only items which I view as specific facets
in the Image of the Israeli Jew.

- It is a generally accepted, admired, and no less also envied
fact that Israel contains a for her size and population inordinate
number of scientists and intellectuals. No ! On second thought
I find I have wrongly fonmilated what I wanted to convey. What
one may call the prominence of intellect among Israelis is in truth
a phenoraen which applies to the Jewish people as a whole and can
be found among Jews vAierever they live. It is a known fact that
in the 'good old days* the 600 000 Jews in Germany made up an

673

incongruously large percentage of the country's literati and
scientists. And it is fact that among the fifty odd american Nobel
Prize laureates at least a quarter are Jews.

We can^ therefore, permitted to conclude that since ages a
highly developed intelligence has been a characteristic of the Jewish
people - inainly, I think, because as strangers living dispersed
among other nations it had to excel and prove its v^orth to their
hosts. Also Israel 's actual political Situation^ its geopolitical
Position and its demographic composition make it imperative^ that
she continues to see also in the future in the catering for this
inherited superiority a task and a purpose also for the future.

- Although one cannot overlook the alarm Signals which reveal
that of the young men and girls called up for their stint of military
Service many are near-illiterate, the general educational Standard
of the nation as a v*iole can compare with the best in the v\orld.

Before I continue it may be appropriate that I add a few more
remarks about the State of education in Israel.

I think it is not likely one will find, relative to the size
of her Population, a country with as many world famous Institutes
of higher leaming. One will hardly find another small country
with as many musicians and orchestras. This applies also to the
general cultural level of Israel. She has more regulär musical,
film and theater festivals than many a far bigger country. The
same can be said of the many international congresses which are
staged every year in Israel.

Israelis as a v^^ole show a veritable hunger to be culturally
updated. They are ardent readers. They attend in unusually great
numbers the lectures and courses vrfiich are made available everywhere
to people of every grade of education.

Israeli parents concentrate their greatest care - apart fron
personal and national security and next to health - on the education
of their children. Their ambition to provide their off spring with
the best education possible, knows no limitations. Parents see
it as a first degree calamity if their child does not obtain
'bagrut', that is to say if he or she does not pass the school
leaving and hence the university admission examinations . Parents
are often forced to pay for additional tuition - it is called here
•grey education' - to assure that their children are offered the
ojportunity to pass.

However, I must confess that I had on more than one occasion

674

been sorely disaj^xDinted. Notwithstanding what I just now said^
I of ten found the quality of the education of fered the Israeli youth
much below that which I had expected. For this I blame the rigid
education System^ its teachers and administrators. My iiipression
may to some degree be supported by the criticism I heard uttered
by many a highly placed educator^ that "education in Israel focuses
on cramming brains with material to be itiemorized in order to be
regurgitated at the time of the examinations . Pupils are discouraged
fron original thinking. They leave school totally unprepared for
life as it real is. They have not leamed to make use of vy^iat they
have leamed when the appropriate Situation arises".

I have been told by parents that many of the schools are poorly
equiped; that many of the classes are too big; and that many of
the teachers are not engaged with all their heart in their work.

IWice I tried to visit elementary schools but was each time
received with suspicion - certainly only for reasons of security,
But, without acquiring a direct knowledge of my own I gained the
Impression, that teaching is a neglected profession here. The
initial monthly salary of a teacher is $600.-; it may reach double
this amount after 15 years as a teacher. No wonder that otherwise
well gualified individuals shun this profession. And no wonder
that strikes of the teachers are not a rarety.

I do not know how to react to this phenonen. My conception
of ethics does not accept a striking teacher v^o is responsible
for days and weeks when the children are unatended and the parents
are desperate.

- It seems that - except among the orthodox comnunities - the
young Israeli of today has far less respect for their parents, and
their eiders in general, than is the complaint one hears in the
US or elsewhere abroad. Qnce I caused tears to run down the cheeks
of an elderly couple v^en I recited the words I had heard read in
the Tora portion of that moming: 'Ask your father and he will teil
you; your grandfather and he will say to you....'

- The people of Israel eagerly copy every cultural, literary
and fashion trend. They crave to be on the same level as the best
on the international scene. I observed among the young people -
and also among the not-so-young - the trend to copy also the less
admirable, and even the not-acceptable foreign trends they see anply
exhibited on their TV screens or hear described by visitors from
abroad. It was at times more shocking than surprising to me to
see and hear Israeli boys and girls jump and scream like their most

675

MDshe Ctaim ! I am glad you agree^ that I do not continue
with expressing rny opinion about tJie social pattem of this country;
nor that I continue to describe rry impression of the people I have
met and how I have judged their contribution to the realization
of the fate and destination of the Jewish people* I shall, instead,
follow your advice and teil you how I see myself fit into this
country and this people - and its destiny.

Even before my arrival in Israel I had had made myself face
the question, how I see my personal position with regard to Zionism
and Israel. I did not have to ask myself to define my relationship
to Judaism, because I had already developed a very positive attitude,
that is to say, I was very conscious, and also very proud, of being
a Jew.

And fron the first days I had begun to identify with the Ideals
of Zionism and the aspirations of Israel. Naturally^ this made
rae regret that my parents^ my family - and especially I ityself -
had never taken part in the evolution of Zionism; had never been
involved with Zionism; had never been an active partner in the
perception^ in the growth and in the realization of the Zionist

dream.

As much as I could as a newcomer, I became involved in - but
simultaneously I feit in part also deprived of - the enjoyment which
a program brought finally to raaturation must bring.

The Problems which faced the founders of Zionism^ and which
were a generation later to become a nightmare^ are no more a problem
today. Jews are no longer a homeless horde knocking in vain at
the doors of the nations. They have their own recognized State.
This State ^ though beset with many problems, has proved to be vital.
And has proved that it is available at all times for 'the ingathering

of the exiles ' .

I shudder when I think of the damaging ef fect v*iich the post-war
assimilatory trend would have had on the Jews everyv^ere, had there
not been Israel to off er refuge, security and assurance. I have
personally noticed the streng^ the terryfyingly streng, assimilatory
trend in the US, where intermarriage is about 50%, and where of
the other 50% only very few remain actively involved in Judaism.
I have visited synagogues in New York and found them onpty - except
for the oocasions vyÄien a barmitzva or a wedding take place and a
number of visitors are present. Of course, I have to except the
synagogues of the orthodac Jews from v*iat sounds like a criticism.

676

Is there a future for American Jewry ?, I am asking myself .
Are there raany Jews in America vho, at least part of the day, are
conscious of being Jews, of having obligations as Jews - except
vftien antisemitic excesses or other mani festat ions of a hostile
environment ronind them of their being Jews; or at the time v^*ien
they will, as if by reflex, Interpret an adverse encounter with
a gentile fellow American as an antisemitic act ? Would there be
any future at all for Jews anywhere, were there no Israel ?

The USA is today the centre of the Jewish Diaspora. America 's
5.5 million Jews make up the largest Jewish conmunity in the world;
they constitute over 40% of world Jewry and nearly 60% of Diaspora
Jewry. Ihe American Jews are affluent and have very little cause
to complain of discrimination. Ihe Community 's average education
level is exceptionally high, and so is that of their economy.

But the vitality of these Diaspora Jews qua Jews is in question.
The generation of American Jews actually growing up is to a great
part comfortably intermarried - or is the product of intermarriage .
It cares little for Israel and does not want to hear about Israel 's
economic or political difficulties; and when faced with the 'Problem
of the Palestinians ' , most American Jews are unsure v*iat stand to
take - if they do not shortcut the dilerama by a priori taking the
side of the Palestinians. Tbday's American Jew, more often than
not, Shows hardly an interest in jewish literature. A secular Jew
in Israel may be indifferent to Jewish history and tradition and
still remain a convinced Jew, while the secular Jew in America or
elsev^ere - who on an average is not interested in Jewish history
and does not care for Jewish tradition - is mostly on his way to
sever himself from Judaism.

Allow me to ask you and myself again: is there a future for
the Jews of and in the US ? I ask, because the fate of the Diaspora
Jews in general and those in America in particular, should be of
the greatest interest, significance and importance to the Jews in
Israel. Today only 7-8% of the American Jews are involved in any
kind of activity which oonprises Jewish life and interests. The
orthodox Jews form the only important Jewish group which is conscious
of its Jewishness. But, let it be said, by their indulging (in
consequence of what they see is going on around them ?) in excessive
seif -importance, in puritan intolerance and orthodox extremism they
reduce, if not annihilate, whatever value they might otherwise have
had for ethical Judaism.

677

t

f

NörtJi America 's non-orthodox jewish parents, conscious of tJieir
jewish heritage, have reason to worry about tJieir off spring 's future
as Jews, Their leadership is aware of this problem, and is more
and nore 'warming for Israel'. However, the major number of t±ie
immigrants to Israel fron the US is still made up of orthodox Jews,

I agree and confirm: Israel is well aware of the importance
Diaspora Jewry has for the survival of Israeli and of Judaism too.
She does not spare any effort to bring these Jews 'hone to Israel'
or at least to provide them with at least a minimal knowledge of
what Judiasm and Zionism mean. She sends 'shlichim'^ that is
teachers, instructors^ guides to the US v\*io explain - to those v^o
ask - the satisfaction life can have for a Jew in Israel; and to
instruct and ready those v*io contenplate - or may be inclined to
contemplate - their future Immigration into Israel, As far as I
could make out already in New York^ and could confirm here, the
'shlichim' are anything but successful. So much so, that I have
to ask whether their poor success rate justifies the great expenses
involved. Have they ever convinced any indifferent, reluctant
or Ignorant American Jews 'to come on Allya', i.e. to immigrate
into Israel ? Qr have they only convinced those among the potential
iimiigrants who were already convinced and did not require any fu2±her
persuasion ? I may grant these emissaries fron Israel that they
may have given - as they Claim - parents the ofportunity to make
their children attend Hebrew Schools; that they have induced a number
of parents to send their children to Israel for a few months, or
even a füll year of study. However, these same parents do their
utmost to prevent their children from finally and ultimately settling
in Israel.

Since the Jewish State has been founded in 1948 less than
40 000 American Jews have immigrated to Israel.

It is sad to ponder - and to accept as evidence of a wise,
call it divine, process - the selection which takes place; that
the Diaspora Jews have been offered the Option to survive as Jews;
that their willingness to make personal sacrifices for their survival
as Jews is tested; that, in what I might call their selfishness,
they are apparently not aware of the grave responsibility they bear
for the future of their children.

I can only sufpose that the American Community of five million
or so Jews will go on shrinking year by year. But whatever may
be, I am sure a nucleus will eventually survive in America, provided

678

the democracy - and the hospitality - of the American people reinains
unchanged; and as long as the nations ecxjnomic wellbeing reinains
on a sufficiently high level.

I want to mention another Observation I have made. It came
to me as a surprise to notice the ethnic and cultural diversities
ainong the Jews of Israel. Already in New York it had been easy
to See that Jewry of today is made up of manifold ethnic oomponents,
and that every possible social and economic stratif ication can be
observed in a Jewish Community. I supposed that in Israel the
borders between the various ethnic groups could at best be lowered,
but could not yet have been erased. I found here, that this is
indeed the case: the ethnic groups live next to each other, with
each other, but are still separate fron each other. I had thought
to find here in Israel that all social differentiations had been
erased, and that Israel has developed into a society where social
equality predominates . I discovered that also this was by far not
the case. I came to realize that also here, and also fron a social
point of View, the Jews are not the homogenous people I had thought.

This leads me to raise the question in my mind, whether I should
have added 'anymore' to the above Statement; that is to say whether
the Jews have ever been a homogenous people, even in ancient times.
Does not history teil us of the socially differentiated layers in
ancient Israel; of the cultural, even linguistic barrier, which
separated the farmers in the periphery of the country from the people
living in towns, the leamed elements fron the unleamed ones, the
priestly class from the profane population ? Has not this kind
of differentiation persisted throughout the 2000 years lasting
diaspora ? And has the barrier not even increased in the various,
often assimilatory, Jewish cultures and civilizations ? But there
has never been a doubt in mind that, although these variously
separated Jewish groups and cultures have also in Israel continued
to maintain their own customs and their own backgrounds, their own
cultural World and their own social relationships , it is almost
certain that in a generation or two these differentions will finally
and conpletely be erased.

Jewry in the Diapsora strives to maintain its cultural, and
certainly no less also its political independence visavis Israel.
This is clearly the case of the largest sector of American Jewry.
It contains groups whose repräsentatives danand they be recognized

67^

as the undisputed leaders also of Jewry all over the Wbrld, There
are, on the other hand^ representatives of other greater or small
groups^ who may be less vehement and outspoken in their deinand for
leadership over all Jewry^ but they do no less jealously insist
on their independence • But it can be said - and in this I recognize
an important indication of progress in the direction of redemption

- that all these jewish disapora groups are convinced that their
fate is intimately intenvoven with^ if not dependant on, that of
Israel, I cannot avoid the Impression, however, that the support

- moral, political and financial - they grant the State of Israel
is in most instances not based on respect for the undeniably great
achievements , or on strengthening the future of Israel, but is a
charitable act of the kind by which Jews in America provided in
old times monetary help to their relatives in the the stetls of
Russia and of Poland.

Please do not see these Statements I have just now made, as
my Intention to denigrate the help the American Jewish Community
so gnerously extends to the State of Israel. But vy^iile the care
its leaders have for the interests of Israel is usually very helpful,
they often try, and to a greater degree than is acceptable to Israel,
to interfere with her policies and politics. This they do without
personally identifying with Israel. One cannot avoid the Impression
that the leadership of American Jewry walks on a tightrope, and
will ultimately lose most, if not all of its, usefulness for Israel.

In this connection I want to air the question I have often
hear discussed with great vehemence in all kinds of circles: v^ether
Diaspora Jews have the right to interfere in the policies and
politics of Israel, and in particular in the political decisions
of the Government of Israel ?

This question, by the way, will ultimately lead to the most
important problem which faces surviving Jewry of today, namely
whether Zionism and its ultimate realization in Israel are the only
realistic Solutions for an endangered and eventually disintegrating
Diaspora Jewry; or v^ether Zionism, in its actual development and
with its actual achievements , has to concede, that Judaism's strength
and aim can be preserved also in the Diaspora; that is to say,
whether Judaism can have another vital centre outside Israel. I
have taken part in endless discussions on this subject and have
finally come to believe, that streng Jewish centres are of immense
importance for Israel; that those Diaspora Jews who see in Israel
their spiritual centre, are Zionists; that these Zionists should

680

have a say in Israel 's politics; that these Diaspora Zionists -
v^iether the Zionists abroad, v*io have been granted the right to
express their opinion about Israel 's policies, agree or disagree
with vÄiat is going on in Israel - should not identify with, or
interfere with, Israel 's party politics; that they may have their
viewe about vdiat is good or bad for Israel, but they should at the
most make their opinions known only in Israel or to the Government
of Israel, and not in polemics abroad. Above all, they should not
create abroad the Impression, that they speak for Israel - unless,
of course, they are asked to do so.

Israel 's supportive groups of Jews abroad, especially in the
US, are a unique phenomen. I see in than a blessing for Israel.
We can realize their iirportance only if we iraagine the problems
Israel would have to face, had she not the support of these groups,
coimittees and organizations . Even detractors among the Israelis
have to concede, that the various 'Jewish Action Croups' in the
US have very effectively intervened with the US Administration
whenever the latter - as is, alas, so often the case - is made up
of , or is under the influence of , officials not favourably inclined
to Jewish aspirations; whenever the tendency becc»nes evident in
Washington to befriend the PLO; or v*ien again and again remarks
are heard which place Israel 's right to Jerusalem in jeopardy.

Dear Moshe Chaim, I am glad you agree that I remark als on
the politicians of the country, even though most of my remarks may
tum out to be negative. I feel less qualified to remark on the
politics of the Government, either the one in power or of those
past. I shall abstain fron remarking on the political Situation
in general, on the effect it may have on the security, the econany
or the future destiny of the country.

As an introduction - in counterbalance and as an explanation
- n^ observations and instincts have made me reach the deduction,
that the Jewish pecple, v*io for centuries and centuries have suffered
under oppressive and humiliating conditions; v*io have since at least
2000 years lived under a self-imposed restricting religious and
limiting profane administration; vÄio, fron the time they had a share
in the freedom bestowed on mankind by the Ehlightenment, have lived
at the receiving end of the blessings democracy has to grant; v*io,
on their retum to their homeland have at last come into possession
of their own independent State, and have in tum been empowered
with the management and the Interpretation, the custody and the

681

applicaticai of denocracy at its distributing source - have proved
themselves worthy of their task, duty and appointment. In other
vords: the State of Israel and its people have passed a very
difficult, important and decisive test.

Not every Government of Israel, nor all politicians and news
editors appreciate the great help Diaspora Jews have given them,
when e.g. e3q)laining abroad the foreign policy of Israel, v^Mch
even Israelis have often difficulty to understand; when e.g. Israel
developed close economic and military ties with South Africa v^ch
vas boycotted by the West; when e.g. Israel maintained secret
contacts with Iran, vMch was shunned t^ America; when e.g. Israel
pursued a friendly relationship with Romania's dictator Nicolae
Ceausescu and so on. Our Jewish friends abroad could and did explain
- far better than Israel 's diploraatic representatives did - that
in her Isolation the Jewish State had to be less selective than
it otherwise have preferred to be, especially when the fate and
wellbeing of the Jews in the respective countries was involved.

"Israel is an independent country and can form its own foreign
policy", was the widespread reaction here to any such criticism.
"Israel is a democratic country", I was also told whenever I remarked
on what appeared to me the unrestrained behaviour of a politician
or a political party. "It is the only democracy far and wide in
the Middle East", l often heard pointed out by Speakers, historians
or newsmedia v*aen the discussion landed, as it so often did, in
the field of foreign policy, or better said in that of American
diplomacy in the Middle East.

It is true that democracy has found friendly acceptance and
a natural home in Israel. It could not be otherwise in a Jewish
State. It should not be a siarprise, that a Jewish State is more
democratic than many another democratic country, even in the Vfest.
And in confirmation of the basic truth, that democracy cannot
function without political parties, Israel 's very forceful democracy
can boast of a great number of forceful political parties.

That sphere of activities in Israel of viMch I have not
succeeded to find much, or even anything, good to say, is that of
politics.

Jews have apparently always been greatly interested in politics.
They must have seen in politics a suitable field in which their

682

sharply reasoning intellect - whic^ trained over innumerable
generations by talmudic studies, was not anymore fully/ if at all
ever^ enployed and satisfied - could be successfully applied and
reasonably challenged. But until recently^ say abroad until a
hundred years ago and in Israel since her inception^ they had no
opportunity to enter the field of politics. Circumstances had in
the past rarely granted them the opportunity to get actively
involved in national or global politics^ that is in any such outside
the kind br€3d and nourished within the confines of their stetl
cannunities or their small villages.

The Israeli of today^ vtetever his ethnic background^ reflects
the great interest his ancestors have always had in politics. But
he has^ regretfully^ transported his personal involvernent into the
setting of his own newly independent State Israel. He has continued
his past defensive attitude towards whatever govemment is in power.
He is still gripped by the fear of being bested by an unscrupulous
adversary. He has not forgotten the petty politics of the stetls
of Russia and Poland. He has not given up his mistrust of the morals
v\Äiich flourish in the bazars of the Levantine.

There are inany reports in Jewish history^ from early biblical
times until the destruction of the Jewish Cornmonwealth^ of the
difficulties involved in governing the Jewish people. There had
always been a State of tension between the people and the priests^
between the priests and the prophets, between the prophets and the
rulers, between the rulers and the nation. Tension developed in
the diaspora between those v\^o saw in a strictly fenced in Judaism
the protection against assimilation^ the counterweight against
the Jewish tendency to spearhead the fight for human liberty and
for justice. From here developed the fight between those v^o wanted
a Judaism characterized by ritual Performance ^ and those for vAion
Judaism was an ethical aspiration. However^ for a very long time
Diaspora Jewry had little reason and inclination to persist in this
fight. They reinforced their separate camps. They organized their
contrasting interests into opposing parties. They instituted their
own opposing religious schools. They created ojposing rabbinical
institutions. In the end they fomied opposing loyalties^ Agreeing
to disagree they lived side by side in a kind of harmony.

The hope that the old tendency to intemecine fighting was
going to disajpear once the Jews had their own independent State ^
has so far not been fulfilled. It continues in the actual set-up.

683

It re-inanifests itself again and again in the people and in t±ie
govemment v*iich the Jews can call their own after an exile of 1900
years. They rnake now ample use of the opportunity offered, to give
vent to their political urges.

In Israel - it v?ould be interesting to investigate v^iether
this is possibly also the case with Jews outside Israel - everything
which involves politics, has become for Jews the essence of their
life. Politics is a serious matter in Israel. Here the political
discriminatory trend which drives people apart and tums them against
each other^ is very pronounced. This is a dangerous trend^ as it
interferes with their destiny; as it prevents them from becoming
bonded together into a comnon ideal and purpose. This dangerous
development should be overcome were the truly Jewish endowments^
supported by the instinctual wish to survive as a nation^ give a
Chance. Qnce this is recognized, and would thus become achievevable ^
all the controversies vMch never ceases to reign supreme in Israel 's
World of politics, would not anymore render ineffective vÄiat should
link the people together; would not anymore replace what unites
the nation; would not anymore negate the specific democratic spirit
which has since ever perfused the nation.

Does v\*iat I have now described an defined permit the conclusion,
that the Jews are an ungovemable people ? I have of ten heard
people maintain it is so. Does this mean that all efforts to build
up a State and to reinvigorate the nation are a waste of time and
energy ? I have often heard people say it is so. I shall go
a Step further and ask: does this mean that there is no hope for
the future of the Jewish people ?

I can f irmly answer in the negative - because it cannot be
thus. The Jewish people is synonymous with an indefinite future;
and the Land of Israel is is the realm of the Jewish people vrtiere
it will survive as a nation.

I watched the procedings in the Knesset a few times. It is
a unique setting. It was not an elevating experience. I feit
inclined to call it an unbecoming 'Jewish show*. I could not avoid
the Impression that the Speakers tried to compete with each other
in potpousness; that they try to hurl against their political
adversaries more ingeniously phrased offensive remarks than the
other had been able to recollect - especially when members of their
family or friends occupy the visitors' gallery. This theatricality

684

is bound to get worse once, as planned, TV cameras are installed
in the Knesseth.

It is as if they do not treat themselves or their colleagues
or their office with sufficient seriousness. I often got the
impression, that the discussionsa in the Knesseth revolve mostly
about personal^ or at best party interests, and not about matters
of national interest and importance. Again I must confess I have
no possibility to coipare the ongoings in the Knesseth with those
in other parliaments.

The politicians have carried along fron the diaspora the old
trend to opinionatedness^ to dogmatism^ to self-assertiveness.
This is reflected not only in the political System as such, but
also in the ongoing intrigues and in the never ceasing coalition
bargaining. These trends and qualities come to the surface in the
underhand ' Solutions' found for the ever-present political crises.
Among the ministers the idea seems to prevail, that the value of
their appointment lies to a great part in the patronage it provides
- that is, in the unsupervised appointment of political croonies,
of relatives and near friends, to important or at least well paying
Offices or Jobs. All this comes to light in the yearly report of
the State Corptroller, which impartially scrutinizes politicians
and public officials, and reports irregulär ities with impartiality
and faimess. It is consoling to observe the often beneficial and
corrective effect of these reports.

Has Israel 's democratic System par excellence increased Israel 's
Image abroad ? I cannot judge, but I certainly hope against hope.
It certainly has not improved the morals, the partiality or the
trend to self-centredness among the Israelis. But, as Israel is
abroad most likely the most criticized State, nation, govemment
in the wide world, even our concept of democracy in action should
prove to be a positive asset .

So far the stateman has not emerged in Israel v^ose over-all
political Intuition, whose wisdom and personal force would hammer
the aspirations of the nation into an ideal democratic solidity;
who would cement ethical Judaism into an integrated way of life;
who would forge the obstreperous individual elements into a solid
chain; who would break the power of the bureaucracy ' s suffocating
hold over the people; who would introduce a badly needed electoral
reform; who would rally the various parties to annihilate the
persistent respect for the ' Status quo'; v*io would disregard the

685

staunch Opposition of the religious parties against the country
at last writing its Constitution and getting its civil code.

And above all l wish for the man or woman to emerge, who would
bridge - nay eliminate, erase, uproot - the ethnic differences,
tensions and hostilities, and do away with the pain and the shlme
these bring about,

rtie Sephardi Jews feel despised, discriminated against, looked
down upon by the Ashkenazi Jews. They feel socially, politically
and econonically disadvantaged; and in a vain attempt to adjust
themselves and to please the Ashkenazi sector, they have adopted
many of the Ashkenazi customs. As if in search of recognition,
the Sephardi rabbis - even those of Yemenite and Ethiopian origin
- dress now in the medieval- european garb of their Ashkenazi
oolleagues.

I have personally met with nany instances where social and
economic discrimination was openly and plainly manifested by
Ashkenazi Jews against their Sephardi brethren. I was more than
once shown statistics which indicated that the majority of the jail
inmates and most of the school-drop-outs in Israel are Sephardim.
When I reminded those supplied this Information, that the deplorable
Situation is ultimately our fault, that it is our responsibility
and duty to oorrect this Situation, ny interlocutors laughed and
discontinued the conversation.

How often did I shudder, when these criticism and derision
loaded talks reminded me of similar ones I had heard in the U.S.
- when the Blacks were the subjects discussed.

I got the Impression, that apart fron the tendency of an
occasional politician, official and minister to dip his hand into
the public tili - which appears to be relatively more connoi here
than in other democracies - the all-round behaviour of the Jewish
politicians, even their political Infighting, never oversteps a
certain limit. Although Israel is a vocal society where everycitizen
and every politician shouts out aloud his or her opinion and
criticism on every issue, l have the Impression that their
conportment can be favourably oompared to what goes on elsewhere
in a free country. But this does not apply to the respect - or
better, the lack of respect - the Israeli public shows for its
politicians and their politics.

"Oould you visualize a Situation when Jews of Israel murder
a Jewish politician ?", I asked a govemment official.

686

"Yes, I could. A million of the local Jews would be ready
to murder the politician vÄio agrees to surrender, or even only to
partition, or even to think of partitioning Jerusalem".

"Do you include the *Peace Now' people in this million ?"

"No, not such people. Nor the Goirmunists".

"What about those v*io march in the protest demonstrations ,
vÄio publish in the local and foreign press articles against alleged
irregularities of the army ...."

"They represent an Israel gone to seed. They are a shouting,
living proof for Freud 's Oedipus Oomplex".

it

"Here in Israel you must have been in contact with most all
of the various religious currents in Israel. You must have met
many who belong to the ojposite end of the religious scale, that
is those vÄio deny having a religion. What opinion have you formed
about them ?"

This question was addressed to me once by a matronly woman,
the mDther of a Student v*io had invited me to her parents' house.

"Is not everybody religious ?"

"What makes you say so ?

"I acknowledge my remark sounded somev^iat asinine. But let
me explain. A priori, it is in my opinion impossible for people
not to have some form of conviction, v^ich menas religion provided
we take a very wide definition of religion. I am not ref erring
to the vocal sector vÄiich opposes orthodoxy as lef t-overs of the
ghetto, and for that matter thinks every form of religious adherence
a left-over from the Dark Ages. I am thinking of the intelligent,
reasoning secular Jew. Such a person has not by definition to be
areligious or anti-religious. One cannot be a secular Jew and
consider oneself a Jew without following certain religion-based
traditions and without also accepting certain religion-inspired
restrictions . In pinciple a secular Jew has no difficulty to accept
a pluralistic society, and to persuade himself , in such an
environment, not to resent the orthodox nor any other religious
allegiance of his co-citizens. Yes, I repeat: most non-believers
are basically religious. Even the atheism, to vMch so many claim
to adhere, is ultima tely a religious belief. And so is the negative
attitude to religion vÄiich the philosopher and the politician may
publicly profess".

"If so, how and as v*iat do you explain the psychology of such
a person 's atheistic conviction ?"

"I do not want to fall into the trap of generalizing; but more

687

or less all the atheists I have talked to - and they are many -
are disappointed people, are people witJi a grudge. I wonder if
there has ever been a study investigating what are the causes at
the root of atheism".

"What has led you to such a cx^nclusion ?"

"Does not the atheist make use of religion - that is to say^
of his adversity to organized religion - as a weapon with v\*iich^
if not to fight at least to confront authority ? I will go even
further and ask, whether the same is not also the case with many
an enthusiastic Ooninunist v*io realizes only too late^ that the knout
of his new bosses in Russia is worse than the one in the hands of

«

his authoritative father, which he had hoped to escape ?"

'*i ould this your contention also be applied to the large number
of estranged Jews who become "newly religious'^ and to the large
number of gentiles v\*io convert to Judaism ? Are the steps these
people have taken an indication that they have realized the values,
which a religious faith in general and that of Judaism in particular^
have to off er ?"

"Judaism - apart from the accepted fact that it is a tribal
Organization which everybody can join after having duly passed an
Initiation - shows in its open-minded liberal -thinking followers
the remarkable guality, that it is progressively adapting to its
environment, and that it progresses with the times. At the same
time it is left to everybody, how he wants to express his belief,
be it in his living style, be it in his dedication to talmudic
studies. It is this fact which makes Judaism attractive to
'retumees' and converts alike. And there is furthermore the fact
that Judaism is a religion which does not discriminate.

"There are no doubt many countries in the world v*iere religion
dominates man 's way of life. Do you think there is a country still
to be found in our modern world v^ere, as is the case here in Israel,
the religious establishment of a minority decides the way of life
for the majority of secularists ?", a kibbuz teacher asked me on

one occasion,

"There are still a few countries where nolens volens you have
to follow the dictate of a state religion", was the Information
I could give him, "but, except for the moslem states, I would not
be in a position to point a f inger at any other society or country
or State where, as is the case here in Israel, the rules of life
are prescribed by a religious group v\Mch, though in a political
and numerical minority, forces on the entire country a set of laws

688

and rules which are as antiquated as most of the halachic ones.
And let me add, that it has surprised me to see the enomous power
of the Orthodox Establishment, of the Chief Pabbinate, and of the
various religious political parties. It has no less surprised me,
that their dominant position, not only in religious matters but
also in administrative ones, has so far been sustained by everyone
of govemments and by each of the secular parties".

'tlonditions are very unusual in Israel", the kibbuznik agreed.
But this is not the only unusual feature here. Fbr instance, Israel
has two Chief Rabbis, one for the Ashkenazim and one for the
Sephardim. Nowhere in the world will you find a similar arrangement
in a religious establishment" .

"Fron vrfiat I had occasion to observe, the two Chief Rabbis
do not mind each other. They appear to work together in harroony".

"Indeed, they do. You may oonpare the two Chief Rabbis to
two popes who share their duties. In the way popes will have
bishops placed throughout their realm, our two Chief Rabbis have
each a subordinate Chief Rabbi in every town in Israel. This means,
we have dozens of these off icially appointed salaried rahbis in
the country. All are govemment officials; and all are paid by
the taxpayer".

"Your comparison does not fit properly. Contrary to the
Position and power of the Pope in Rome, with his cardinals and
bishops installed all over the world, the power of your Chief Rabbis
does not extend beyond the borders of Israel. Nöne of the Chief
Rattois in the Diaspora owes allegiance to your Chief Rabbis. I
may even go further and say, that your Chief Rabbis do not enjoy
much respect abroad".

"You are right; but this may change one day. It may very well
change when those in power think, that a Single Chief Rabbi is
sufficient for our small country; and when a great and wise man
occupis the chair of the Chief Rabbi of Israel".

"Why, in your opinion, has no such man surfaced so far ?"

"Because here our Chief Rabbis are politicians first; because
they aspire to political power; because their appointment is the
outcome of a political struggle; because, as far as I can foresee,
there will in the near future be no govemment in Jerusalem which
will dare to enter into a Kulturkampf with the orthodox caucus".

"You appear to consider this kind of political power a negative
factor. Has this necessarily to be so ? Does not the Pope in Rome
possess true political power ?"

"No, my friend, the Pope in Rome has no political power. Neither

689

has tJie Archbishop of Canterbury. Look into the way the Orthodox^
the Greek-Orthodox^ t±ie Armenian Churches and others like them are
organized» Each has its pope vÄio reigns over a true empire. These
inen are powerful, but they are not politicized - though, I must
concede, their election is as a rule greatly determined by political
factors^ and be they only local ones. I cannot see a useful purpose
in these two Chief Rabbis, vrfio have nothing like an empire to rule
over; v^o have neither achieved a modemization, or even a re-
organization of the country's religious System. They have not even
attempted to do so. Due to their Submission to political influenae,
and due to their making use of political means in their balancing
act on the political tightrope, they have forgone that v*iich should
have been the main aim of their appointment, the main program of
their office: to be the Image of vdiat is best in Judaism; to be
the Spiritual guide for all of us; to be a true father figure.
All the Chief Rabbis, and as far as I know also the non-Chief Rabbis
in Israel have so far failed. Qnly when they achieve what I have
mentioned will the office of a Chief Rabbi be justified, as only
such a person would be the right man to head a new, a renewed
Synhedrion. So far a man of such superior quality and courage has
not been consecrated as the Chief Rabbi of Israel".

"I agree with you on this issue. Oould you answer me one more
question, please ?", I asked the teacher, apparently an observant
Jew. "Do you think there is a need today to ajpoint ral±)is in
official Position,; or even a Rabbinate at all ?"

"Yes, we do. Definitely so. We need not only somebody to
direct our religious System, but also a respected leader figure,
a father figure. Fullstop. The Jewish people have since it came
into existence, that means since the time of Moses, looked for and
flocked to a spiritual leader. The raÜDi, the rebbe, the rav, the
chacham, the baba have since ever been placed in these roles. We
Jews have invested these figure with an aura of reverence and
respect. My acceptance is, however, not unlimited. My criticism
is, that none of them avoids, contradicts or forbids the adulation
they appear to think belongs to their office. Another unfortunate
matter is, that they think they have taken over the legacy, the
duties, the divine appointment and the legislative power vMch had
once been entrusted to the raÜDis of old; that they have blindly
to follow in the footsteps of these ancient sages vÄio have erected
a ' f ence around the Tora ' ; that they f eel called upon by Heaven
to relentlessly enforce, without pity or change, the strict laws
and halachic rules the rabbis of old have promulgated. These old

690

rules had undoubtedly been cut to measure for the times when they
were created; but they are unsuited, not rarely even incongruous,
for our days. In addition, by their insistence on the literal
Interpretation of vtet is written in the Scriptures and has been
Said by the old rabbis, our rabbinical Interpreters of today have
not only removed raost of the sense, most of the under Standing and
most of the inoral spirit from these laws, but they have also shackled
the Jewish people into a slave-like form of life. What these men
See as the value of Judaism; understand as the essence of Judaism;
want to See preserved as the truth of Judaism, is a rigidified
Judaism which had already lost much of its soul at the tine, when
the rabbis of old had believed their flocks incapable of being served
their religion in pure form, and had decided to cxxäify the Oral
law into the written Halacha; and vÄien they reserved to themselves
the right to Interpret the halachaic rules according to their own
ränge of wisdora".

"May I confide in you, my friend", I mused, "how much the Rabbis
in Israel, and the class of rabbis as a whole, remind me of the
Brahmins, a professional priestly group in India, v^ich lives on
and fron its religion ?"

"Is this not also the case in most other religions ? Is this
not a characteristic of every priest of every religion ?"

"Yes, you are right. This has always been the case in ancient
times in India, as it has been the case in the ancient tenples of
Jerusalem. Also in Greece, in Rone, in South America, that is
wherever there were temples, the attending priests were maintained
by taxes, donations, contr ibutions . The difference is that here
in Israel the rabbis' incone does not derive fron the tenple. Nor
do they financially depend on their camiunities . Here they are
salaried enployees of the State".

Once I enjoyed a Friday Evening as the guest at the table of
the Halevis, a well-to-do orthodox family. The frank and honest
answers I received from my tolerant and intelligent hosts and their
son - v*io had introduced me to his parents - answered many of my
so far unanswered questions, and opened for me horizons I did not
know until then they existed.

"We study the Tora so that we can pass on our Jewish traditions
to the next generation", Mr. Halevi explained. "Fbr us orthodox
Jews the Tara is the recorded word of God, the God of truth and
of justice, of corapassion and of loving-kindness. Whoever truly
knows of God must give expression to his faith through the

691

Performance of good deeds. 'Great is the study of Ihora, for it
leads to proper action', says the Talmud. Without good deeds
religious scholarship tums into an intellectual exercise, a
Greek-like philosophy".

These same vADrds a follower of Bhakshi Hinduism could have used,
I thought to myself .

"You nay wonder about the ritual perfomances in the synagogue
and at our table", the lady of the house took the word, "but the
true and ultimate purpose of any ritual - although it represents
an independent function, and Stands on its own and for itself -
lies in its emphasis of the ethical values it expresses. The rieh
Shabath ritual is to ranind us of the first ethical law of Creation
vdiich demands that everything and everybody, man and beasts of
bürden, must have one weekly day of rest. It is the aim of Judaism
to bring, through its rituals, the true values of our religion into
the home of the Jew; to unify the Jewish people by the rituals lived
in conrnon. This brings us nearer to God".

"Those not of strict religious observance tend to look down,
even to despise, the followers of the halachically oonstrained form
of Judaism", the master of the house added. "But you should realize
that, as history has shown again and again, it has in essence been
traditional halachic Judaism alone, vMch has succeeded in preventing
the disappearance of our national character. Traditional Judaism
alone has facilitated our survival in the face of all odds".

These words had a lasting effect on ity judgement.

It was not difficult for me to detect, that the majority of
the Israeli population is made up of non-believers , of secularists.
They do not attend synagogues. Their children leam little of
Jewishness in their schools and none in their hones. They spend
the Shabbaths and holydays trecking in the mountains or lounging
at the seaside.

However, most of them arrange a bar mitzva or bath mitzvah
ceremony for their children - who are unlikely to visit thereafter
a synagogue again on their own initiative. These Initiation
ceremonies into füll membership of the Jewish nation, have been
tumed into family festivals. More than once I watched the young
people V(*io attended the synagogue service. They were totally

692

disinterested in the prayers and the religious ritual, although
these are performed here in their native language. Ihe parents,
their children and their relatives are Jews because they live in
Israel. I could not avoid the thought, that without Israel they
would have ceased to be Jews. This applies also to the millions
of Israelis abroad and to the Diaspora Jews: they are Jews due to
their Identification with Israel.

In Israel I made an effort to differentiate between the basic
belief s of the various Jewish denoiminations . This led me to
understand and to respect every one of these. In eacdi of the
exponents I met and could involve in a serious conversation, I sensed
an honest Identification with their personal and individualized
ooncept of the Jewish faith.

This applies more than otherwise to the orthodox Jews. I have
already made mention of the Haredim's criteria of belief, but some
additional remarks should be in order.

Outside and within these circles I witnessed discussions about
the particularly buming controversy which appears to agitate all
and everybody in the country, viz:- whether the Israeli taxpayer
should Support the Yeshivoth - the religious seminaries - v^ose
students have not to do military Service, and whose idea of assuring
the future of Jewry and of contributing to the flowering of Judaism,
is to indulge in endless talmudic studies and disputes.

This Problem is compounded by the never subdued, and nowadays
growing hostility, between the ashkenazi and sephardi orthodox camps,
I have already mentioned my observations about this Situation, but
have in this context to add some more.

The young Sephardim attend the yeshivoth which are organized
and directed by ashkenazi rabbis who, the Sephardim conplain, hardly
bother to make them feel welcome in that environment. I leamed
fron various sides that the Sephardim are about to develop their
own such institutions, so that their students can leam among their
eguals those same issues, and give answer to those very same
questions, which have hardly an application today - and many of
which c neither have had much sense or a useful applicability about
2000 years ago.

"You must not ridicule our studies of the lälmud, that is of
the Mishna", I was admonished by an orthodox teacher wth whom I

693

discussed the question I have just alluded to. "We 'leam the Mishna'
with devotion^ interest - and with many an advantage. The Mishna
is a wonderful book; studying it sharpens the mind; and when it
is studied in a house of mouming it consoles the departed soul.
I dare say that the most of the intellectual sharpness of our people
is due to the study of the Talmud by the many past generations of
Jews. And to not overlook that also your modern Hebrew oves much
to the rieh vocabulary of the Mishna".

"Why do you say 'your Hebrew ? Is it not the language you
use in your daily life^ your prayers and your studies ?"

"In our daily activities we use it today only with the greatest
reluctance^ I must confess. But in view of the circumstances under
v^ich we live, we had to overcome our reluctance".

"Why this reluctance ?"

"To US Hebrew is a holy language. It is the language of the
Tora. It is the language in which God Allmighty addressed the
Patriarchs and Moses. Can you not see how sacrilegious it is to
use this very same holy language in every day's goings-on ? When
buying fish on the market, for instance, or vdien instructing the
servant to clean the bathroom ?"

There was nothing I could say - not even in english.

"Judaism is today divided between religion and nationalism",
I was told by one of the manysecularist Jews I met. "It has in
our time become f utile to even attempt to look for an ethical
content as the basis of modern Judaism. It seems, that hardly
anybody feels the need to refer to such a need. Jewish nationalism
fulfills all the needs and demands of modern Judaism. I predict
that Judaism will in the not so distant future appear as a jewish-
nationalist, though still tradition-filled, entity".

"Why do you eliminate any religious content in the future aspect
of Judaism ? I am glad to hear you reserve room for the survival
of tradition; but this is certainly not enough", I asked.

"Those many of us, who are less sophisticated ; vÄio proudly
proclaim ourselves Jews; who have given up looking for a religious
content in Judaism, have come to our Weltanschauung because we
stumbled over the fact - starring daily and everywhere into our
faces - that sinners and cheats enjoy a prosperous life vrfiile the
righteous and pious have to suffer. The explanation that rewards
and punishment will be ours in the Coming world, do not satisfy
US anymore".

"Is this really a valid reason ?", I asked the man. "Is the

694

explanation Judaism offers for what you see as an injustioe, really
unacx:eptable to you and your group? By the way: also the religion
of the Hindus preaches a similar settlement after death of man 's
doings and non-doings during his life; and, mind you, the Hindus
are an intelligent and educated class of people, v*io feel no
compunction to accept this kind of explanation-consolation as a
valid answer to what is unjust in our life. But look at this issue
from a different angle. Why don't you view in this Situation, v*iich
angers you so much, a test of man 's personality ? Why do you not
leam to see that man 's life is a passing and repetitive stage,
where he has to prove himself , where he has to show whether he is
fit to be 'promoted' for a higher state of existence ? Why don't
see in all the positive and all the negative which man experiences,
a test he has to undergo, and that his fate will be determined by
theoutcone, that is whether he passes or falls the test ?"

Sadly I had to realize that the man had not understood what
I had told him, what I had asked of him.

"The task we have taken upon ouselves", I was told by a less
extreme Jew, the follower of a modern non-orthodox trend in Judaism,
"is to search for a new understanding of Judaism, not by striving
to follow the rules of Halacha or the injunctions of the Mitzvoth,
but by aspiring to cane directly into closeness to God. The modern
non-orthodox Jew, sure and conscious of his being a Jew, denies
there is a relationship of Halacha with the Covenant and with the
Tbra. It is in both the latter that he sees the true content, and
sense and value of Judaism".

Even though they descend from a Jewish mother; even though
the males have passed through the prescribed Initiation rite of
circumcision; even though they have, v*ien indicated, taken the
ancient baptism-like dip in the mikveh; even though they declare
themselves unequivocally Jews; even though they would certainly
have been killed, had they fallen into then hands of Hitler; even
though they would certainly have been expelled from Iraq, Iran,
Saudi Arabia and Kuwait, Gonservative and Reform Jews are not
recognized as Jews by the orthodox- jewish establishment v*iich
doninates the religious ambience and is virtually in power in Israel,
These two liberal catmunities are not admitted as members of the
ubiquitous Local Religious Councils, and have, therefore, not the
power to influence the Council 's activities v*iich regulate the local
religious life; they have no share in the Government subsidies v^iich

695

are distributed by the Council among the synagogues and the welfare
associations ; they have no influenae on who is employed by the
Council in the burial organizations and so on. I heard that,
whenever the Government of the day or the Supreme Gburt show an
inclination to act on the cotnplaints of the Reform and Conservative
Conmunities, a coramittee of haredi rabbis is dispatched to the USA
and Europe, there to mobilize their orthodox colleagues, who in
tum put great pressure on the Government of Israel, and threaten
to organize more such pressure fron the side of the American and
other govemments.

"It is difficult to adopt here in Israel a rigid position with
regard to religion, religious leadership and religious education",
I told a conservative rabbi, whom I had approached after his lecture,
in which he had stressed the need of religious pluralism in Israel.

"You are right", he agreed. "There would not be any conflicts
were everybody to get rid of his prejudices; were we to search for
the ethical basis of what we do and intend to do; and were we to
keep in mind the higher values which are inherent in Judaism. Such
an outlook and such a mental attitude are nowhere as important as
in Judaism".

"I have been impressed by what I read about the Bal-Shem- itov.
He understood this truth", I told the rabbi. "He decried those who
took pride in the Rabbinuth, and despised those who boasted of their
leaming. Good deeds, honesty, and Service to mankind were the
tasks his followers were asked to take on every day. He saw in
them the tests we have to pass every day. Were all Jews followers
of the Bal-shem-Tov, at least of his teaching, life would be lived
easier here".

"This wDuld indeed be a blessing. I too liked what I read
of and about the Bal-Shem-Tov. I am not surprised to hear you
describe this mystic in these romantic terms. However, let us not
be taken in by rcmantic ideas. It may not be known to you, that
he in tum has been rejected by the Jewish intelligenzia because
he looked down upon leaming and education. -He was wrong to decry
the Jews' ingrained thirst for knowledge and leaming as a waste.
Would you not agree that the Jew who has no leaming and is without
knowledge, is liable to misunderstand and misinterpret what Judaism
Stands for ? And that such an individual will eventually fall victim
to the assimilation".

"I agree ! I firmly believe that a Jew has to have a jewish
education. I firmly believe that every Jew should have a working

696

knowledge of Jewish tradition. i finrily believe that even a
secularist household should cater for a degree of Jewishness. I
have become convincved, that it is this which is missing today here
in this country. Knowledge of what Judaism Stands for is of great
iniportance for evexy Jew. Knowledge of the meaning of its rituals
and ceremonies cannot but serve as a uniting cement of the Jewish
people. However, contrary to what the secularists maintain, I am
certain that knowledge of the traditions and study of history alone
does not suffice. m the end this deficiency will tum out to be
a handicap for the secularists themselves. I am certain, they will
find themselves now and then in situations, where they have to
repulse an antisemitic argument; when they have to defend their
Points of View, and without having an informed opinion they will
inevitably find themselves in an inferior, a defenceless position".

"What Impression have you hrought back frcm your visit to the
Western Wall ?", I was asked by a very leamed man, a secular Jew
who lived in the same boardinghouse into which I had booked in Safed

"I have been there many a time", l told him. "At first I was
taken aback by the showmanship which has gone into the build-up
of the place and in the arrangements there. Somehow I was at first
adversely af f ected by what I perceived as the religious Organizers '
abuse of the true meaning of the place. Somehow l found the applied
and implied, often elaborated, symbolism out of place. But there
came the moming when l radically changed my opinion. I observed
a group of white-bearded bent Jews, enveloped in their taloth,
praying with such a devotion, with such an inner partecipation,
so much unaware of the profane world around them. There and then
I was overcome by what I understood for the first time to be the
meaning of holiness. There and then I understood for the first
time that it was possible to eliminate, the remove, to exlude all
which separated these men fron what one perceives as one's God.
In other words, I became awre of that holiness v*iich Rudolph Otto
had wanted to convey to me in his books".

"Wbuld you aocept these men as representing the real type,
the true kind of Jews you have been looking for ? Wbuld you point
to these Jews at the Western Wall as the ones who are in possession
of the truth you have been searching ?"

"No, I did not see them in this light. I may for a moment
have shared their emotion. But in no way did I identify with them,
nor, to be honest, did I envy them. Whatever eise is special in

697

these men - and I supppose also in some of the women on the other
side of the partition - and what gives them certain qualifications
of a special kind, must have been their having overcome many of
their hunan weaknesses. Somehow l had the Impression that they
may have already jassed the tests which we ourselves are still facing
and struggle to pass. But in no way did they correspond to my inage
of the type of Jew who will carry forv^rd the task imposed on cur
people. Nor are they the kind of Jews I vould like to see as the
only ones to survive, as the only cgualified ones to represent Judaism
and Jewcy in the coming generations . "

"Would you prefer to see Reform Jüdaism and Reform Jewry form
the pool from which ultimately qualified Jews could arise ?"

"I respect them greatly - and I can say with certainty that
there is a suff icient number among them who is cgualified to carry
an ethical, prophetic Judaism forverd. However, I have to gualify
my Statement with: «as long as they remain without the least taint
of politicization'".

"May I ask in tum", I continued, "what you, the member of
a Jerusalemite family of old vintage, think and feel about the
Western Wall ?"

"I go often to the Kbtel Hama'aravi - l prefer this designation
of the ancient stone structure to those of 'Western Wall', and very
much more to 'Wailing Wall, v^ich are beloved abroad - but not out
of religious urges or sentiments. I do not go there to pray as
the Jews you have described. I go there to absorb the past, to
have ancient memories flow into me. Every time I stand in front
of the massive stones, I picture the desperate fight the Jews put
up against the relentless attacks of the well-ecguipped Roman
soldiers. I see Bar Kbchba hurl himself and his soldiers against
the enemy threatening his revolution. And I remember the vivid
description of the tense and glorious days of Jluie 1967, when our
victorious troops rushed to the Wall, the I^atroopers at their
head, and when even the most secular and the most hardened among
them cried like children when the shofar was sounded there for the
first time since many years".

"This must have been a very powerful emotion indeed. ..."
"Indeed, it was. And it is re-awakened every year when the
newly conscripted batches of paratroopers are assembled at the
Kbtel and solemnly take their oath of allegiance. I make it a point
to be present year in year out".

"I can well imagine the impact the conquest of the Western
»fall, sorry, the Kbtel Hama'aravi, had on the tired and jabilant

698

Jewish soldiers".

"Very much so. Because those vÄio were present there at that
hour, and even those who like myself , only read about it the
following day, saw in vtet was happening then a renewal of the old
cxyvenant, signed in blood, between the Jewish people anywhere in
the World and the Holy City of Jerusalem. I know of inany a young
Jew, v^o perceived the hand of God in the victory of our men over
the enemy^ and has since turned into an observing Jew".

"Do not mind if I asked you^ whether you and these young men
you mentioned^ have also perceived it as their duty to see in the
Arabs human beings like yourselves; even if only as their misguided
brethren; that it is incumbent on all of us to extend the hand of
friendship to them; and even ask their forgiveness ?"

"In those hours and days this would have been a very diff icult
thing to ask of us. Por many of us it still is. Por when in those
day - and for many of us it is not different on any other day -
we strolled through the re-united City^ we saw what the Arabs had
done to our Jewish heritage. We saw the ruins of the famous Hurva
Synagogue, and we passed by what was left of the other 57 synagogues
in the Jewish Quarter of the Old City. The Jordanians had, since
they took possession of the Jewish Quarter in 1948, either destroyed
or desecrated them. There was not much charity then in our hearts".

"And what about the so-called "Jews for Jesus" ?", I continued
my probing. "Are you ready to include also these among the hopeful
elements which are going to form the future structure of the reformed
Judaism to v\*iich you aspire?"

"I am sorry to hear you ask this. I cannot imagine you can
really consider these peoeple qualified for such a task and future.
I do not deny that many of the men and wonen viho belong to this
movement, honestly and sincerely believe in what they preach - but
you cannot call them Jews anymore. They form one of the innumerable
Christian sects in existence today. The only difference is that
they have not yet taken the ultimate step; that is to say, they
have not yet converted to any of the many Christian denoninations
But their children will most likely do so; they will coraplete the
metamorphosis into proper Christians".

"Where did you feel most jewish in Israel ?", I was asked by
a nice old lady in a bus which took us from Haifa to Tel -Aviv.

"I feit jewish everywhere in the country, be it in the plains,
be it in the mountains. Most of all I feit the impact of my jewish

699

heritage in Jerusalem. Also in Safed l feit that I belong, though
to a lesser degree and raainly due to the mystic inrpact it had upon
me. But perrait me to add, that in Nazareth I feit more hopeful
as Jew than elsewhere; for there the jewish and the Christian parts
of the town have sucx:eded in building up a sense of comnonness,
of belonging together. This achievement may, hopefully, serve
as the building plan for all of Israel 's variegated population".

700

3.

Seated opposite Moshe Chaim.

My dear friend Moshe Chaim 1 Having reached this stage in
my talking and telling, recalling and recording, I would thank you
to agree to a slight change in the rhythm of my tale.

After the many days in which I told you of my stay in India,
of some of my experienoes there - please do not call them adventures,
for they were not - and after I had in a few outlines conveyed to
you an inkling of what I have leamed since I have grown up, you
requested my permission to record on tape what I have been telling
you. When I agreed, you made me start my tale again from the
beginning, and in the greatest possible detail, starting with my
entrance into adolescence. You proposed, that at a later date we
could further collaborate in the editing of the tapes - and that
now, while remembering, recalling and describing, i should not bother
about the orderly sequence, but should dictate whatever and however
things flow into my mind.

"What kind of small change do you want to introduce ?", you
asked, and you will rightly remind me now of your having put this
question,

The small change I would like to introduce at this point
consists only of the addition of a few personal remarks - directed
to whoever hears the tapes or reads the manuscript you want to
produce. It is inportant tö me that I do so.

When I had stayed and roamed about ' incognito ' in Israel for
more than three months, I decided the time had cone to contact you,
When I phoned to inform you, that I was coming to see you the
following aftemoon, your joy and relief gave me a heart-warming

701

feeling. Allow me to add also, that in the course of the weeks
I have been here with you, I have found a real friend in you,

Ihis is a blessing which I add to the many ones I have so far
been granted. It demands of me, of course, that I am honest, totally
honest with you. You can hardly imagine hov/ lucky I consider myself ,
because I can talk to you in a frank and open manner; because I
can confide in you without having to be on my guard; because I can
teil you what I think, hope and wish; because I implicitely trust
you as my relationship with a true friend denands of me.

When I cone to the stage where I am going to describe the
conclusions I have drawn from my involvement with fate - that v\Mch
I perceived as a power which has outlined my passage through life
- and my encounter with destiny - that which I perceive as the
ultimate goal outlined for my searching - I intend to make füll
use of the special Status your friendship has granted me. I intend
to teil you, without reservations and qualifications of any kind,
all I feel deep within me. I am going to teil you truthfully and
honest ly, how I Interpret the manifold stränge encounters I had;
and I am going to confide in you what, I have come to sincerely
believe, has been the purpose of all I have lived through so far.
And above all I shall try to make you understand what I feel
empowered to deduct from what I have gained from my inner and outer
experiences .

Let me add also a further small confession. I would never
have thought, I would ever be able to talk about such personal,
such intimate matters as the ones I am alluding to, with any living
person; but I realized suddenly, and with great relief - and I
confess also surprise - that it will be easy for me to speak with
you frankly and openly about my inner thoughts, as I had the
certainty, from the first monent I met you here in your house, that
you will understand at least most of v\tet I am going to say from
now onwards; that you will vibrate on the same wave-length as I.

You may be curious to know vihat had given me this Impression.
Nay, more than that, this certainty. In the light of what I have
just now told you, namely, that truth and honesty should dominate
cur relationshp, I am going to teil you v^iat has induced me to form
my opinion:

The 'moment of truth', as you may call it, were your first
words after you had welcomed me; v*ien on my question about your
wife you told me that she had died. You must have noticed how

702

shocked I was, how pained and how saddened.

"She was killed by an Arab", you told me. "On her way to Hebron.
By a brick the Arab threw at her car. I cannot find an answer,
you Said, a balancing rod which will put me back into equilibrium.
Why was she killed ? Why had the Arab to throw the brick and kill
her ? She had many friends among the Arabs, not only those with
whom she worked, but also in the neighbouring vi Hages, She never
missed an opportunity to voice her conviction, that the Arabs of
and in Israel are entitled to the same rights ard cxan demand the
same just treatment as the Jews who live here. And an Arab had
to kill her 1 He could not have a personal grudge against my wife;
there must have been a higher reason for her sudden death, some
message hidden behind this reason. Ftor whom is this nessage ?
For me ? For the Arabs here and everywhere ? For our society ?
If so, this message has been forgotten since long; since her death
two years ago. I it that those who should have been concemed,
raay not have noticed that there had been a message. Was this message
possibly meant to be a waming or a lesson ? If so, what was the
message, what the waming, vfet the lesson ? I do not know. I
have tried to know but have failed to know. Was it a correction
or an adjustment ? Was whatever it was destined for her alone ?
But she is dead now ! Or is she ? Whatever it is, life and death,
her life and her death, would be without a meaning, without a sense,
were her death a total and final extinction; were she incapable
to leam from her own death. And were I too not asked to leam
from her death, possibly fron the way she died. If this is so,
how and what is there to leam ?"

After that you did not speak for a long while, and I honour<
your silence. I feit that my thoughts went along the same tract
and into the same direction as yours.

"Since then this kind of thoughts has occupied my mind", you
continued after a pause, with pain in your voice and tears and wonder
in your eyes. "But God must somehow have been involved. I have
no doubt about this. He must have known v^iat happened, vtet was
going to happen 1 Qr at least he must have allowed what has
happened. Whatever it was, he could have interfered but did not
interfere - and there must have been a purpose also in this ?1
And if what I told you, or if anything eise v^ich makes man struggle
with his faith, but cannot shake a man into becaning a doubter;
cannot make a human being give up all concem for the God who has
created such an immense Universe; cannot cancel his trust in a God

703

who makes this enonnous Universe function with such precision and
under such perfectly tuned rules, then we have to conclude, that
there is only the one conclusion possible: that not only our deaths,
but also everything eise which happens in and to our lives, must
fit into a scheme God which has prescribed, into a process Göd has
planned for and with a purpose.

"This I have asked rnyself then and I am still asking myself
this", you continued, "but I do not know to whcm to adress itiy
question. This coraplex of issues I am probing now, not with
resentment anymore, nor in rage and anger, but with a curiosity
into vdiich I fight not to let Infiltrate too much of a sense of
wonder or of reverence, for this would rob me of the justification
to querry and to probe any further."

Ihis, Moshe Chaim, is nearly verbatim ^/ibat you told me on the
first day we met. Ihe fact that I remember your words well, must
Show you, that they have impressed me very much.

Por days I have pondered your words. I have searched in me
how to answer your questions. These questions are not new, nor
are you the first and only one to ask them. Mankind has since ever
raised these questions in one form or the other. Why do the
righteous suffer ? Why do the wicked prosper ? Why has there been
a Holocaust ? How can God in his goodness, in his justice, permit
this to happen ? How can we explain the Prophet Arnos stating in
the name of God: 'Shall there be evil in a city and the Lord has
not done it ?' or how can l undertand the words of Deutero-Isayah :
•l form the light and create the darkness. I make peace and create
evil. I the Lord do all these things* ?

To justify mankind 's affliction with suffering, l tried to
share my thoughts with you, Christian philosophers have created
- and theologians have eagerly identified with - the concept of
Theodicy, of God's justice. But this is not the way to answer the
questions you have raised. Ihis doctrine does not fit into the
jewish belief that God is absolutely good; that he is compassionate,
omnipotent and omniscent; that he has control over everything which
happened in history and hajpens in our days.

The Zoroastrians, by denying God's omnipotence, have less
difficulty to face the problem of man's suffering, his guilt and
his punishment. They teil us of an ongoing cosmic struggle between
Ahura Mazda - the deity of goodness - and Angra Mainya - his evil
antagonist.

In Buddhism suffering is defined as an affliction, as a function
vdiich results fron the automatic Operation of the moral laws inherent

704

in one's Karman. It is, therefore, beyond man 's control, even that
of the deities.

In Hinduism's Vedantic tradition suffering is an aspect of
Maya. ihis inakes the world of suffering unreal and in consequence
incx)nsequential .

The philosophers are competing with the theologians to find
an adequate answer to this problem. Many are the attempts of our
thinkers to find a sui table forraula. In their search for the right
explanation, many among the jdiilosophers have found God's goodness
conpatible with the contemporary existence of evil in the world.
At least of a certain degree of evil. God has given man the free
will to do what is right, but also the capability to do what is
morally wrong, thetheologians preach and the philosophers confirm.

God could, of course, have formed human nature in a way, the
philosophers say, that man will never be capable or inclined to
do anything which is evil - but this would not satisfy the purpose
of his creation, would not fulfill the reason of his existence.

Man is given the power, and has been provided with the inner
strength, to withstand evil on his own free will. By his having
to react whenever he faces evil, man 's inner strength and his will
to resist evil are tested. By man 's readiness to take upon himself
all the disadvantages which result therefrom, his moral qualities
is probed and his strength of character is tested.

Ihis concept of the 'man 's free will' has been and still is
is the subject of rabbinic and Christian teaching. ' ihe world is
ruled with divine goodness, yet all is according to the amount of
a person's deeds', I read in 'The Ethics of the Fathers'. It was
in the post-biblical stages of religious and cultural developraent
when the concept has evolved, that man 's suffering is due to his
conduct; that man is punished whenever he sins. But - and I like
to add fortunately - this concept is opposed in the Book of Job:
the Protagonist is made to suffer even though he is innocent,
blameless and righteous. Are we allowed to draw fron this the
conclusion, that man has to accept and to submit that he cannot
understand the reasoning behind God's deeds; that the reasons for
whatever God's does, and whatever he omits to do, are and will always
incomprehensible to man ? And whatever the explanations sought
and brought up for what man has to suffer may be, they remain
inconprehensible, even senseless, as long as the painful, sad,
sorrowful events are not understood, perceived and accepted as tests
of man 's quality, as tests of man 's morals, as tests of man 's
Spiritual fitness.

705

•

•'

I will go even further and say, t±iey are man 's qualifying tests
But one can only be tested for a purpose, for an aim. What
then is the aim^ what the purpose ? Neither t±ie Solution offered
by Bcclesiastes, that "one fate comes to all, to the righteous and
to the wicked, to the good and to the evil", suffices in my opinion
as an explanation. Neither does the Solution Christianity offers
- making blameless Jesus suffer on behalf of niankind - present to
me a way out of the dilenma. Nor am I satisfied by the New
Testament 's attribution of our suffering to the activities of Satan
and his demons. And Islam can be even less of help to me: for there
it is a priori blasphemous to make God responsible for man 's ills
and sufferings, although God, who has predestined every Single one
of an individual's ills and sufferings, has finally and ultima tely
to bear the blame.

I cone once more back to what you said, Moshe Chaim, to your
words I have recited a short while ago. Let me teil you again,
that they have deeply impressed me, that they were the same,
absolutely the same words, I would have used n^self under such a
circumstance . And I was also impressed by the way you said what
you Said. Your voice was not raised, your face was not flushed,
your hands rested quietly in your lap. Though you were clearly
not detached, but were emotionally very much involved, you spoke
like a philosopher who, faced with a problem, has reached a barrier
which can only be passed against paying a toll in metaphysical coin.

There and then I knew you would f ully understand what I have
been harbouring in my mind and heart; that I could, without fear
of exposing myself to ridicule, teil you in vague outlines what
I perceive of the truth; that which I believe to have come to know
in vague outlines so far.

I am not going to give n^ tale a new direction; nor do I intend
to hurry it along. I shall now take up the thread where I left
off. I shall let my memories flow in. I shall ruminate through
the subconscious f loatsam which is carried along with them. And
I shall allow the free assciations to join as they tum up.

I know - and I rejoice in this knowledge - that the thousand
days on pilgr Image in India have been of immense value to me. Should
you ask me what I consider the greatest benefit I have gained, what
I See as the most important achievement I have to register, I would
say that these consist of the clear conception I have gained of
myself, of my own Seif, of my place in the üniverse, and of my
relationship to what I like to call the Absolute Reality. In other

706

words: I have come to know of God. I have already hinted at this,
and I hope to later on enlarge on this still more. I am in need
of some rnore time for probing and analysing what I have collected;
for further Clearing and refining of what I have distilled.

I can look back upon also another very important and elevating
result of my pilgriirage: it is the satisfaction I gain from the
certainty, that I have been able to bring happiness, peace and
consolation to so many hopeless^ hapless and resigned people.

It will be difficult for you to iinagine the great distance
which separates western and eastem ways of thought and perception.
In eastem theology mankind's creation, its being and its future^
are shaped into an expression of a mythologically perceived
cosmology. And as Hinduism and Buddhism know only of a dualistic
Separation and categorization of man 's deeds into good and evil
- and this only during his actual existence - this cannot but lead
the Indian to believe, that his actual existence on earth is nothing
but one more passing episode in a constantly renewed and never ending
cycle of existences. And in his belief existence equals suffering.

In my inability to identify with this kind of philosophy, I
was again and again, and more and more^ induced to ask myself and
those I dared to ask: what purpose could there be to man - the ruler
and the ruled^ the satiated and the starving, he felon and the saint
alike - to strive for the introduction of state-wide, world-wide
social changes ? What good would it do to the individual^ or to
mankind at large^ to establish a govemment-directed legal machinery
by which hunger and misery^ ignorance and crime, war and brutal
f orce would once for ever be overcome ?

For an individual affected by such a mentality; for a country
burdened with such a negative way of reasoning, will never perinit
a selfless, a social-minded society to come into existence. On
the contrary: it will ultima tely and inevitably only lead to the
development of a selfish brutal environment; it will only lead to
the installment of the rule of egocentric interests from vrtiich only
the family, at best the clan will benefit. It was only in such
a System, in such a mentality, in such a society, where the caste
System could have been bom. And it is only in such an atmosphere
v^ere the caste System can be maintained and will be perpetuated.
Only here it can survive, if not in its old shape, then at least
as a System in which its inherited seif -centred mentality is preseved
in cruel social legislations and economic restrictions of one kind
or other. This was only too clearly evident in the modern India
I studied, in the independent India of today, even thouah offiri;:^lU7

707

and legally the caste System does not exist there anyitiore.

And it can be taken for granted, that this negative thought-
prcx^ess will also perpetuate and hourish the religion-based, -argued
and -explained divisions of the populatioon into reciprocally hostile

interest groups.

Everywhere in the world^ - and India is no exception - the
formless hman niasses represent an explosive and dangerous potential.
But v*iile elsewhere in the world they are likely to represent a
mainly revolutionary threat to the ruling society - often turning
into nothing inore than a nuisance to the class in power - in India
the Situation can only grow into a confrontation^ can only reach
a dangerous flash point^ against the other^ the co-existing, in
reality in no sense competing^ religious groups. I am in particular
thinking of an outbreak of hostilities between Hindus and Moslems,
In such a case guilt cannot be attributed to one or the other of
these two Units, because it can be taken for granted, that both
have been responsible for the start of the bloodshed.

Apart fron all this Cognition, I have also acquired a great
treasure ehest of much other knowledge and of greater understanding.
I have been able to explore to some depth the philosophical and
religious world of India. After having talked to many leading
religious and intellectual personalities, I came to realize that
in actual fact religion and philosophy form one entity in India;
that in India philosophy does not only mean the search for an
understanding of the ultima te reality, but also the actual, practical
application of vÄiatever one has thereby discovered as truth to one 's
personal life, religion and reality.

Indian philosophy concems itself with what it considers the
highest acquisitions and spiritual values possible a man can possibly
acquire, namely the liberation - by means of the various paths and
guidelines offered in the Hindu or Buddhist religion - from the
eternal cycle of rebirths. Such an ideology, such a high-sounding
theology, made at first a great Impression on me; but in the course
of time I came to understand at last, that in the concept of the
Indian intellectual and spiritual leadership - in view of the
economic, social and educational conditions vrfiich prevail in India
today, and v*iich have always prevailed in India - this entire
program, this advice and these directions sound unconvincing, and
their applications tum out to be paralysing. And I understood
also, that with the help of this System the masses can be kept
subdued and the ufper strata freed from responsibility and guilt.

708

Everywhere in India, religion occupies a central place in tJie
life of her inhabitants. One can say that in the comprehension
and the understanding of the people religion and existence flow
into each other; that religion directs, restricts and condemns the
life of the human niasses, whether high or low. Already in the first
year of our pilgrinage I could conclude from what I observed, that
none of the Indian religions provides the people with the proper
guidance it needs; with the soothing assurances it wants; with the
consolation it craves. With the sharpened awareness I gained -
not only in tiiDe and space, but also by my distantiation in
perception and emotion - I began in a nearly physical way to perceive
the anxiety which is choking the soul of the people. I began to
smell the fear which is filling the heart of the people. And I
began to identify with the aspirations and wishes of the people.
Nowhere have we witnessed an ambience^ where religion offered the
people a refuge against the threats and dangers which f ill every
hour of their lives.

You may say that the Hindu is fortunate insofar as death does
not have the same menacing face as it has for westem man. This
is partly true, but he pays dearly for what appears an advantage.
His resignation to his destiny, along with his unresisting Submission
to his fate, cannot but deprive him of the initiative without which
he cannot socially advance; without vrfiich he cannot allow himself
to develop his innate instinct of self-preservation in face of a
threatening inclement fate.

In my judgement the Hindu is greatly deprived due to his
inability to entertain that hope and expectation in life, v^ich
has become a mainstay in us of the Western culture, namely to succeed
in our materialistic hopes and ambitions; to achieve the means with
which to build up for ourselves a happy life; and the Chance to
establish for ourselves and with our own efforts an environment
in v*iich we and our chldren can look forward to a secure future.
A Hindu and a Buddhist, handicaped by their particular Interpretation
of the karman principle, will not know the satisfaction vy*iich the
certainty brings to us: that the spiritual and moral heritage which
our parents have accumulated, can be inherited by us, and can be
transfered by us to our descendants. It was painful to observe,
how much the Indianas sense for life 's values has been dulled by
his religion - and how these are replaced by the never absent, but
only rarely clearly expressed, fear of what may expect him on his
next rebirth. I must confess, I did not hear a Hindu or Jain, a
Buddhist or Sikh express in clear words his or her fear of v*iat

709

and of which negative load their karman is going to carry over into
their next rebirth - but I heard nany of them express concern that
a Situation which they face, or a decision they are forced to make,
may affect their kaman in the next reincamation.

Above all, I am aware now that I did not find in India the
consolation, the promise and the happiness which an ethical religion,
every religion worth this name,is supposed to grant to its adherents.
Nbw that I can view the Situation globally and fron a distance,
I have also become aware, that the leaders, the proponents and the
exponents of all the Indian religions offer at best a superficial
exposition of the meaning of life; that they do not care to off er
guidelines to the meaning human life can have. The religious leaders
I met and questioned thought, it suffices for the spiritual wellbeing
of man, that he submits to enforces his total resignation to the
vagaries of fate. Not few of the leaders threatened - under the
apparent Impression they were offering a great consolation - that
all right and all wrong will find their due punishment or reward
after death when the perpetrators are reborn into a new existence.
Apparently it never entered their ind, that right and wrong, reward
and punishment, were conceptions, which the poor and the Ignorant
so often appear to have difficulty in keeping apart.

Many a time I asked one of the wise Brahmins - who are expected
to be well versed in v^iatever may be called the profoundities of
their religion - why there should be a further bürden of guilt or
sin loaded onto the karman of a mother who has stolen a loaf of

»

bread for her starving children; or in the case, where a woman has
had to conmit murder when the lives of her children were in danger.
And every time, yes, every time in some form or other, I was given
the answer, that the mother had been wrong, that she will have to
suffer for what she has done, because it was quite evident that
the karman of her children prescribed they should starve, or should
die of hunger, or should perish in some form or other. When I asked
about the ethics and merits involved in the case of the fat shop-
keeper, or of the self-satisfied landowner, who throw a piece of
bread to a beggar - or, what may be similar in value, to a vagrant
cow - I vas assured that this too was a matter of karman.

Karman - valuable and ethical though this concept has surely
once been, that is when it was first introduced as a philosophical-
theological measuring rod - is today the overall excuse, the all-
purpose sponge, v^ich is made to soak up v^tever negative results
from man 's encounter with a still functioning social conscience.

710

I have already on niany a previous occasion told you about
Karman. I am now going to say some more about its sense and meaning.
It means 'deed or action', as you may know already. It means, that
every deed and action, whether good or bad, will unfailingly receive
its due and appropriate retribution - but only when the next rebirth
cones around, and not in one's actual lifetime. Tb the simple-minded
- and you would be surprised, should you see how simple-minded the
large masses of Indians can be, when it comes to religion - karman
means that he can do nothing; nor should he think there is anything
he can do to ease his actual life's bürden, to reduce his actual
suffering-filled life. He has no way out of , cannot bring about
a change in, his actual fate. Only one possibility, hope, chance
and Stimulus are available to him: by leading now an exemplary
life he may improve his Status and his fortune after his death;
that is, when next he is rebom. The parole of the Hindu and Jain
and Buddhist is 'As one sows in one's present life, so one shall
reap in one's next'.

It is difficult for an outside observer to realize, how
crippling the thought can be, that one's Status in one's actual
life is due to the reward or punishment for the kind of life one
has led in one's previous existence ! It is difficult to imagine,
how under such circumstances it can be possible to decently plan
and organize one's life; how it can be possible to judge, and how
to evaluate the iimiediate consequences of one's actions, if none
of these actions have direct, immediate and consequential effects
and results. I could not get a satisfactory answer to my guestion,
how the actions and reactions of the victims of the legal profession
and of the security forces, whose karmanic effect are received
and feit already in a culprit's lifetime, are incorporated into
the sincere believer's philosophical-religious System.

Notwithstanding all the modern advances, notwithstanding all
the scientific progress, the thought, the fear and the threat of
karman continue to be the motor which activates the Indians' life.
My mind boggles at the thought that even very wise and highly
educated men and wonen can accept, justify, defend and sanctify
such a doctrine. Qr let me formulate it differently into a question:
how can these highly intelligent people accept this certainly well
founded - and in its truth securely anchored - doctrine in the form
and shape in which it has been poured to make it aoceptable to,
and understood by, the primitive men and women of India ?

711

I want to inake it clear, however, that all I have said does
not automatically apply to every Hindu or Buddhist.

Should you have met Indians here^ or known any elsewhere^ you
must have been surprised by v*iat I have told you so far. But take
care and note, please^ that next to the religious among the Hindus
and Buddhists^ v^o still make up a very large majori ty on the sub-
continent^ my analysis applies more or less mostly to the vast nasses
of the underprivileged and uneducated^ v^o have gained my sincerest
sympathy and my conpassion. The well educated Indians, most of
whom are politically well placed and socially well connected, are
second to none of their american or european counterparts with regard
to erudition and sophistication. However, I had to discover again
and again, that in contrast to his counterparts in the West, even
the most liberal Indian is as a rule deeply attached to his people's
religious roots, to its reliious tradition and its mostly religious
philosophy. This specific feature of the sophisticated Indian is
to my mind due to the attitude he has to his religion: even though
he may not follow its rules and regulations; even though he may
not submit to its precepts and restr ictions ; even though he may
call himself an atheist, he will always maintain a high respect
for his religion 's philosophy, theology, tradition and even for
its metaphysics. And he will always jhave to overcome a bad
conscience. These men and women will teil you, that this is so
because they cannot live within a spiritual vacuum; and because
none of the 'Western religions', nor their devoted representatives ,
have ever suff iciently impressed them to make them adopt their
ideology - although they may have appreciated certain of the thoughts
and conceptions they discovered in the scriptures of the foreign
religions, the Bible and the Qu 'ran. There have been occasions,
when religious Innovators have incorpororated passages from the
scriptures of the foreign religions into whatever reforms of Hinduism
have been attempted fron time to time.

In confinnation of what I have said just now, I want to point
to the fact that you will hardly ever find a caste Hindu v^o has
converted to Christianity or Islam. And you will certainly never
find a Buddhist v*io would even have contemplated such a step. The
huge number of converts to Christianity in India has been provided
by the casteless Indians, v\*io had blindly trusted the power of the
foreign missionaries; and have believed the promises of these men
and wanen, that their Status in life, and their fate after death
would radically change for the better once they have submitted to
baptism.

About two generations ago the hope began to sprout, that the

712

living conditions of this enormous, totally unprotected and most
despised nass of casteless people would take a tum for the better,
as the Constitution, which India accepted af ter she had beoome
independent in 1948, decreed that all caste differences are totally
abolished; and that all Indians are equal under the law. But in
fact and in practice the 'scheduled classes' have not yet experienced
any improvement in their social and economic conditions of life.

When these observations began to crystallize into thoughts,
I had to repulse another thought association which wanted to come
into the foreground. It was the suspicion, that I was facing the
outoome of a manipulatory process in which a religious System with
an originally piain and straigtforward ethical principle, and an
uncomplicated guideline of conduct, had been given the shape of
a perfect, logical and god-inspired appearing religious structure;
had been formulated into a sound appearing religious-ideological
coraplex; had been provided with the logical coherence of an to all
appearances healthy religious principle; had been shaped into a
straightforward set of religious Instructions on an undisputably
ethical basis. The remodelling process affected most of all the
Karman Principle, the primary theology which makes man care for
his moral behaviour should he aspire to divine appreciation. I
sensed, deducted, concluded and adapted fron what I had leamed
of the Karman Principle in vogue today, and from what I imagined
had been its primordial, its original, its pure form. I suspected
that it had been alterated, even violated, and had been reversed
to make it fit into the image and philosophy of an intellectually
ambitious and politically powerful clique of religious leaders,
vdio gave karman a meaning, and man 's Submission to it an
Interpretation, v^ch suited their own strategy by which to keep
the populace under control - and if possible even satisfied.

looking further afield, l began to discover indications and
clues which made me suppose, that this method, this process of
altering and reshaping of the original principles and ethics of
a religion is not restricted to Hinduism, but is also a feature
of all the religions of which I have a knowledge - and possibly
of all religions vrfiich are now and have ever been in existence.

How and why could this have happened ?, i asked rayseif. I
could find only one explanation; that at the time this interf erence ,
this process of remodelling had been set in motion; when the
religions took on the form in v^ich we know them today; when these
religious Systems had been formulated, codified and organized, they

713

came to bear characteristics which had been built around a pre-
existing, nost likely simpler, less rituals- and ceremonials-loaded
original religion nade up of ethical principles described and
prescribed in piain and easily cotnprehended terms.

And if this has indeed happened, I told myself , it must happened
insidiously, in a subtle way, at the hands of an outstanding, wise,
intellectually powerful, an inspired and respected man. He must
have been of overpowering spiritual and mental stature. He must
have kept to himself . He could hardly have had a man or voran of
equal calibre at his side. He must have had an exceptional insight
in the psyche and psychology of his people. Whenever necessary
he introduced a miracle, interpreted a natural phencmen or miraculous
manifestation as an epiphany.

And indeed 1 looking back into the earliest history of every
one of the known religions I have studied, we find that in every
one of them a man of superior wisdom and excellent leadership
qualities had come forward; who had quite evidently been dissatisfied
with the moral and spiritual standarts of his people; who was grieved
that his people had lost all understanding of the ancient ethical
religion they had inherited from time inniemorial ; who saw that his
people had flattened what was still left of their religion into
superstitions and magic rites; who believed his people was sliding
into moral decay; who was convinced it was his duty to come to the
rescue of his people; v^o feit called upon, by divine ccranand or
Inspiration, to instill into his people a new faith; who believed
himself divinely qualif ied to provide his people with the new
religion he had brought to them from what he could not but be certain
was some heavenly source. He made use of symbols and rituals, of
myths and miracles, to prove to the people the divine origin of
the revelations he had received; to awe them into Submission to
the truth he was preaching to them; and to have them accept the
minutely outlined responsibilities, rules and duties he pronulgated.

I shall try to explain the train of thoughts, as well as the
conclusions and deductions, at which I have hinted just now, by
using the Bhakhti religion, a modemized form of Hinduism, as an
example.

For I had been pleasantly surprised, I may even say consoled,
when I discovered in the Bhakhti form of Hinduism - which certainly
is the welcome brain-child of one or more of the wise and intelligent
men and women I have just now criticised - the vague, indistinct

714

and sinple but still unmistakable traces of what I perceive to be
the residual foundations of an original, to all religions carmon
basic guideline of ethical conduct.

I saw in Bhakhti a retum to the basic principles of v^at
religion had originally ineant, was meant to mean, and what it is
supposed to mean. I discemed here an äff inity to vdiat I perceive
was and is the true purpose of all and every religious guidance.
I perceived here the outline of v*iat was and is and should be the
expressed and manifested form of every religion 's inherent values.

The followers of Bhakhti receive the assurance, that a truly
pious and sincere devotee, vy*io is conscious of his duties to his
fellow creatures; v*io is honest and straight in all his dealings;
who lives according to the ethics he is taught, can by his own
efforts; by being conscious of his failings; and with the help and
through the mercy of God Krishna, erase the sins he has accumulated
in this and his former existences.

The few words, in which I have presented the Bhakti form of
religion, may allow you to sense what I want to point out as the
essence of religion; how, I hypothesize, the established religions
have once upon a time been formed - and how the ones coning into
vogue with soitie frequency also in cur days, are being created.

About this matter I intend to say more, and possibly in some
greater detail, later on.

However, in this simple Bhakhti faith, to v*iich large masses
adhere in modern India, the heavy hand of the censoring reformer
can be detected, which has reduced the potentialities inherent in
the Bhakhti Movement, and vMch it might have otherwise developed,
to v*iat in the end has resulted only in a simpler, a plainer, a
populär current within the mainstream of Hinduism. It was made
to remain in a stage whose hannlessness was judged acceptable by
the Brahmin-dominated mainstream.

The Intervention of the reformers to simplify the devotee's
expression of faith; their refraining hand which did not permit
Bhakhti to rise to a higher spiritual level; the lack of that
depth which would have attracted the men and women v*io could have
perceive the true spirituality of a faith, may have been due to
the reforiner's and former 's lack of confidence in the sincerity,
the honesty and mostly also the intelligence of the people in
general. It is also possible, that they themselves had a wrong
conception of the ultimate truth underlying man 's purpose of

715

existence. Had these simplifications - and dec»rations - been
avoided, Bhakhti could have emerged as an ideal form of religion,
a paradigm for the world of religion in a modern world.

It might have shown the average Hindu an acceptable way out
of his servitude to the catastrophically nefarious influenae of
Hinduism's pessimistic Interpretation of the Karman principle.
And he could also have got free of the inherent caste System.

But it was not to be. It could have been, were it not for
the many - be it by ignorance, be it by selfishness, be it due to
lack of confidence in the sincerty and intelligence of the people

- secundarily imposed limiting interpretations , conditions and rules
For instance, the paralyzing proviso has been retained, that in
Order to achieve the aspired final redemption - that is the ultimate
liberation from the yoke of rebirths - one has to live exclusively
with this aim in mind; that one has to devote more or less every
hour of one 's life to the devotional service of the god. Those

who cannot and will not follow such a kind of rigid monastic life

- that is to say, those who cannot and will not live as a monk or
nun until he or she dies - will have to continue within the Wheel
of Samsara, that is to say, will have to continue in the cycle of
rebirths. On the other hand, those Krishna devotees, who are
sustained by the consoling doctrine that a man or woman, who
continues to spend day and night in the never-ceasing devotion of
the godhead not only in he actual but also in all his or her future
existences, will have his or her karman slowly and steadily
mitigated; and will find it easier to gain salvation than would
otherwise be the case.

It is no wonder then, that notwithstanding a possibly ccranon
origin, and a similar causative process, every newly developed
secondary religion, had to mold its own philosophy, take its own
View Point, and look for an individualized direction. One day I
may find the necessary time, the required intellectual power, as
well as the angelic patience needed, to have a leamed representative
of each of the religions I have come to know - be it directly or
by stydying its history and scriptures - give his coninent on, or
possibly only his Interpretation of , the Book of Job fron the point
of View of v*iat his religion teaches.

In anticipation of such a 'congress*, I have tried to picture
for myself the individual views I might hear presented:

Quite clearly the Hindu and the Jain would place the conplete
responsibility for Job's sufferings on his overloaded karman. if
asked to advise Job on what he should do, the only advice the Hindu

716

and Jain could prof f er him would be , to take the ' right path ' , to
becone a inonk, to lead a very strict ascetic life - and Job can
be assured that in the course of a reduced number rebirths his karman
will be eased and the time will come v*ien he will be allowed to
enter nirvana.

Although the Buddhist will also cite karman as an inevitable
contributor to Job 's suffering^ he will mostly blame his tragedy
on the evil influenae of Kama^ the enemy of mankind. He will prof f er
Job a strategy similar to that advised by the Hindu and Jain^ by
which he will be helped to overcome the bad cosmic influenae v^iiah
has aaused his misfortune.

The Parsi will nxDst likely teil Job^ that his suffering is
only a pale refleation of what will be in störe for him after his
death. For whatever an evildoer may have suffered on earth will
always pale in aomparison to what expeats him after death. All
his exauses^ that he has been led astray; and all his regrets and
repentanae will not erase even a iota fron his sins; and will
aertainly not have the slightest effeat on the punishment he has
to expeat after his death.

The Moslem will aongratulate Job^ that he has already in his
lifetime paid off so muah of the punishment whiah he would otherwise
have to suffer after his death. But there is no release: he must
suffer punishment here on earth and also after his death.

Job 's suffering^ and his fate in general, will not surprise
the Christian. Is it a simple faat of faith^ that a man has to
pay for being a Jew and for not having been able to withstand the
lures of Satan ? Had Job embraaed Jesus Christ^ he would have been
instruated by his faith^ how to avoid falling viatim to satania
temptation - and if he still has done so^ the Redeemer would have
taken on Job 's sins and suffered on his behalf.

And finally there is the Jew. He will feel sorry for Job.
Very sorry indeed. But there is no getting away from the faat,
that to a great part it had been his own failings vdiiah have brought
on all the suffering « although the Devil has certainly had a share
in Job 's fall. But the Jew will in addition advise Job, to tum
to God, to ask for God's justiae, meray and benevolenae. He will
not have to wait until he faaes the Divine Judge after his death;
for God's forgiveness is available to man already in his lifetime.

But on deeper refleation I have had to aonalude, that suah
a meeting of the exponents of the various religions; and suah a
disaussion on the theme I have proposed, would only add one more
disaipointment to the long list I have aaaumulated so far. For

717

none of the men or women at my 'Roundtable Conference' would consider
it incongruous, that God would have agreed to enter into a discussion
witii Satan on such or even any other theme; that a religious man
could at all imagine, that his God could ever play such a cruel
game with man.

As I have already described before and at length, also samsara
and moksa dominate next to karraan the Indianas soul, heart and mind.
I may be inore explicit and say, that the principles of all religions
- and I shall again take Hinduism as a paradigm - in their wrongly
presented and greatly disfiguired shape, have lost nearly all their
real meaning, and have been tumed into a ccraplex of threats and
burdens. I am going to describe their accepted interpretations ^
although most of what I am going to teil you is only a repetition
of v*iat I have already pointed out in the past. At a later stage
I hope to enlarge on the criticism I have just expressed.

Tb the Hindu - no less also to the Jain and to the Buddhist
- Samsara^ man 's suffering-loaded existence is, as you have already
leamed, an endless affliction to be patiently bome, until the
time comes when the cleansed soul, which is defined as the 'Seif
of and in man, is ready for moksa, for its union in Nirvana with
the Great Seif Atman, thjat is to say with the Absolute, with the
Finite. Qnce the Soul-Self has obtained its liberation, it will
have become unchained from the bondage of its karman, and will
forever be freed from the need of rebirths.

There are quicker ways to gain moksa, the faithful is taught,
than endless patience, than the endless trott through one birth
after the other. More accelerated methods are available to him
by which he can achieve the final release from the bürden of having
to go again and again through all the miseries of earthly life.
These methods through which moksa can be achieved, are Uvana, the
acquisition of perfect knowledge; also Yoga, the perfect Performance
of the prescibed ceremonials; or the deity's benevolence which is
obtainable through total Bhakfati devotion; or Tapar, a life of strid
asceticism.

I have never heard anybody raise the question v*iy such conplex
systCTis, such tortuous ways, such an unnecessary severity should
be necessary - and why there is never in any of the religions, nor
in any of the approaches prescribed by a religion, a piain aipeal
to the good which every man a priori, though in various measures,
harbours as part of his Seif; to improve his morals with the use

718

of the „lllEO^r he tes been granted; to the u«äerstandi„g Inplanted
into mto his soul by dlvine graoe; that evU should be avolded

by all means.

/,

Why has no religious discipline taken such an approach 7, l
asked myself . And l could only find the e^lanation, t±at to reason
thus had to appear to the simple people incanprehensible and beyond
their conception of a God's program; while to the religious leaders
such advice would have sounded blasphemous; would have been risky
would have led to an unacceptable loss of their own px^stige and
power.

Ibe faithful does not doubt, does not discuss, does not test
the Spiritual leadership which has placed itself above him He
accepts the directives of the men, who themselves or their equals
have placed the mantle of wisdan and holiness on their Shoulders-
of the men who claim their directives are divinely oxxaained- of '
the men who dare you to doubt that they have been empowered to the
leadership by a Superior Power. Ib the Spiritual guidance of these
man the faithful has submitted his life; to their Intervention at
the Divine Gourt he has entrusted his soul. No wonder then, that
all the theoretically well reasoned 'short cut advices' appear
promising to the people. They are the more acceotable the more
insistingly assuring they sound, even though they are in practice
very arduously reasoned.

Very few among us mortals feel streng enough to assiduously
follow all the Instructions; to keep strictly to the ways which
might favour their future expectancies . Very few human beings,
even those whose life is extensively loaded with anxiety, have the
Patience and the endurance to persist in the life style which their
relxgion prescribes as ideal, and which it pranises will ease the
bürden of their actual life.

It IS no wonder then that, within such a depressing, fear-loaded
atmosphere, the average superstition-pervaded Indian resigns to
the fact, that he has no means to change his world, except to dream
of life in a world in which fear and hatred, sorrow and unhappiness
are eliminated - especially those fears and apprehensions which
man himself has created.

And does not what I have said about the people of India apply

719

also to every human being everywhere in the world ? Are not such
aspirations, such hopes and such prayers ccninon to all humankind
everywhere ? And is this basically not the justification for the
emergence in our society, and their continued existence, of the
theologians, philosophers and scientists ? And is this not also
the reason for the esteem these comnand notwithstanding their often
wrong approach, their unsuited tools and their often hardly hidden
personal failings ?

Man is greatly blessed by the divinely bestowed gift of faith.
Man would be at a loss how to face the difficulties of life were
it not for his faith. I want to underline the importance and the
strength which faith, any form of faith, has in the well-being
of mankind; in the make-up of v^tever belief structures; in every
one of the political ideologies; and also in the various econonic
Systems - in short, in all and everything which maintains and
Controls the order in a society, in a country, in the world.

And let me also add that it is mostly faith, whatever the faith
may be, vrfiich sustains man in balance within his society. Man cannot
exist without faith. It does not matter what kind of faith, as
long as it provides him with the inner assurance, that he is not
restricted to himself ; that he is not alone; that he is not isolated
but is part of a larger faith system; that whatever he may decide
for or about himself, he has to enter into his calculations the
evil, selfish, antagonistic forces or influences within or around
him; that some superior force guides, directs and protects him;
that he can make use of his inbuilt moral compass to lead him; that
he has the right and power to aspire to an ever higher level of
morals; that he can direct his life 's efforts and aims to Surround
himself with a society of equally guided, directed and inspired
fellow creatures.

There is a further, an ultimate value of faith: it depends
on, results from, leads to how man sees himself fit into his
Spiritual world. Für thermore , the sense and strength of one 's faith
depend greatly on vrfiat one strives to achieve. Basically the
strength of a faith grows and vanes in parallel line with what one
invests in the achievement, and also with what one perceives as
its promised eventual outcome.

Nevermind that faith so often has comion borders with the
metaphysical. Nevermind that faith is often made to appear as if
it were based on factual knowledge. In fact it is not based on
absolute certainty, not on concrete knowledge. Ihis, however, should

71 ft

in no way minimize the significance of faith in general or of any
particularly directed faith; for faith is a large roof under which
nan can construct for himself a spiritual shelter in which all his
specific and individual needs can be accormiodated.

Ifeving observed - and having personally experienced - the
blessings of ,faith, it is incumbent on us to form in our minds a
clear conception of what our own faith means to us, what it may
encompass, how we relate to it. In my discussions with intelligent
people, men and women of every fossible ränge of education, l have
often heard faith confused with opinion. ihere is no way you can
equal -faith' with 'opinion'. it is possible for ine to dispute,
contradict and eventually even to change your opinion; but it is
impossible that I dispute your faith or change your faith by
contradicting or denying the principles on which your faith is
founded; or by doubting the itaterial with which your faith is
nourished. Opinion is the belief in, or the analytic outcome of ,
something which is a reality, or of something which happens; while
faxth is never a purely Intel lectually perceived knowledge, never
a Statement reached exclusively by logic, and certainly not one
which is open to discussion or one which can invite an argument.

Faith embraces nearly always a religious component. You can
also say, that in most cases this includes even all of one 's far-
flung Welt-anschauung; or it eni^races whatever nay have a specific
raeaning for the view the individual has of his existence; or it
can appear incorporated in, or have been given shape and expression
within the frame or with the contribution of a religious faith
component.

This def inition I have given of the faith complex is not only
fully applicable to my person, but has arisen from my personal
understanding of my own faith. It enconpasses my belief in a
transcendent Being, in the existence of God, to whose care man's
life and wellbeing are entrusted. It states my belief, that a
personal relationship can be made to exist between Göd and man.
Buber has also otherwise expressed in clear tenns what I think and
feel - and what is the l^sis of my faith: 'God is not spoken of
but spoken to'. God, the object and centre of belief, is beyond
verification. Faith in God can te expressed by prayer, by rituals,
and above all by moral conduct.

After this excursion into the ultimate relationship of man

72#

to the Ultinate Reality - in the course of which I have hinted at
ideas which I hope to develop later on with your help - I shall
retum to the intellectual environment in whose soil my new knowledge
has sprouted^ in vdiose atniosphere I found the Stimulus to develop
my individual strain of thoughts.

I thankfully acknowledge that my sojoum in India, and my
absorption of the essence of her religions, have opened the way
for me to understand myself and comprehend my relationship to our
own World and to that above us.

About a Century ago the Western world was gripped by a sudden
interest in everything Indian, The West was literally inundated
by waves of India-related literature. The study of Indian thought,
of Indian philosophy and of Indian theology - in short of anything
spiritually Indian - became the fashion in the intellectual world
outside India. The various migratory Swamis and Gurus and their
cult-like centres on today's american scene feed on what is left
from that earlier fascination with 'indian mysticism'.

In their enthusiasm the Western protagonists went so far as
to Claim and proclaim^ that what they had discovered in the profound
eastem wisdom, was going to have a similar effect on westem
thinking as once^ in the Middle Ages^ the discovery of Greece's
ancient philosophy and classic literature had on the Renaissance.

This enthusiasm, as well as the intellectual fashion it had
created, have since long abated. It can, however, be observed that
the academic and intellectual world continues to pay the Indian
classics and scriptures all due respect. On the other hand, that
which is the main subject with which Indian philosophy occupies
itself - mainly the directives vdiich they see as the only appropriate
ones with reference to one's dharma and karman; the mode of life
of those v*io want to be true to themselves; and the guidelines to
what man should see as his duty and task in life - has not found
any resonance nor much interest among the philosophers outside India.
Nor have the practical applications of the conclusions, which the
Indians have drawn from their reflections, aroused any significant
echo abroad.

You will be puzzled by this phenomen; but you will begin to
understand how and why this is possible, when you leam that there
is a priori a considerable difference between the intellectual
attitude and the reasoning methods of an Indian philosopher and
those of his counterpart in the West. The Indian philosopher does
not ponder the origin of the Universe. He does not care whether

72X

there was a Creation or an Evolution. He does not lose his sleep
over v*iat was and what will be. All this is irreal to him; has
no significance for him. He concentrates his enquiries on what
he expects to be the best way, or at least the right direction,
to behave, to act and to live in this world, so that his transition
into the next rebirth may be a favourable one. Whenever he does
try to concentrate on how to distinguish between what is right in
nan*s doing and what not^ his main concem is how far the right
way an individual decides upon, may effect his karman; and what
influenae his behaviour, in accordance with this kind of
philosophical conclusions, will have on his next existence.

I am going to mold the difference in still sharper outlines:
the Indian philosopher does not give his philosophy the task to
help him form a solid opinion^ or to sujport or to destroy a
hypothesis he or somebody eise has formed. He expects to leam
fron his philosophical pondering or arguing, how to disprove any
possible Outsider 's - in his view wrong - Interpretation of what
the firmly established - in his eyes never inconsistent - theology
and wisdom of Hinduism or Buddhism have outlined in the minutest
details and in a for etemity unchangeable sequence.

I am going to teil you also about the many, particularly Indian^
conceptions I have encountered. I do so, because they are sui table
material from which to leam - and with which to generalize. Some
of these conceptions I have already mentioned; but there are others
you might like to hear about.

I am dilating on this phenomen, because I have been struggling
not to slip too deep into the realm of metaphysics.

I^t me teil you how I perceive the concept of metaphysics.
It is that Zone beyond the proved and provable into which man is
guided by hope, fantasy and idealism. It must be clear to us, that
when I speak of metaphysics I do not mean religion, nor the
philosophy of religion. Neither does theology, in the sense of
the methodological explanation of a faith, enter here. I want you
to Start with me from the specific characteristic of metaphysics:
that it is not tied to any specific religious System nor to any
particular school of philosophy. Metaphysics refers in principle
to something transcendental, i.e. to sone reality beyond that
physically limitable universe which we leave to the realm of the
Sciences. The Hindu sees something far more impersonal in
metaphysics than I and you do; and at the same time also something

723

m

more practical. I was nearly going to say, that to the Hindu
metaphysics are also more realistic.

Metaphysics owes its creation first and foremost to man 's desire
to penetrate the unknown; and it is nourished by his never satiated
wondering and speculating about vÄiat goes in the wrld and beyond.
And ultimately and finally, metaphysics always relates to God. Once
God's existence has been accepted as a fact which does not require
further proof , metaphysics can tum into something like a personal^
an intimate and direct conversation with God.

But I shall stay now with the Hindu 's spiritual perception
of metaphysics, for by outlining its difference fron that of Western
thinking I can best explain to you the spiritual and intellectual
difference between the Indian and the Western way of thinking.
Basically, the Indian philosopher seeks in the realm of metaphysics
nothing more than the confirmation of his right to live his spiritual
life in the way he lives his spiritual life, and in the way his
forefathers have lived their spiritual life. Similar to his
philosophical speculations in other intellectual spheres, the Indian
philosopher 's excursions into the metaphysical remain also on a
purely theoretical level without a relation to his actual time and
Space.

•

But you must not think that Indian metaphysical speculations,
especially those which are incorporated into one or the other
religious Systems, are harmless in nature and should be accepted
as such by the Western mind. There are aspects of Hindu philosophy
vÄiich I abhor, because they reflect - and ajprove if not sanction
- aspects of at times frightening cruelty and inhumanity. And which
are bound to deprive life of all hope, of all optimism and of all
initiative. I am thinking at this moment of Maya, the name given
to the thread of pessimism v^ich is so marked in Hinduism.

Maya means, that everything in life has a negative aspect;
that vrfiatever we value in life should a priori be approached with
a sense of doubt. This has inevitably to lead the average, piain
and unsophisticated individual to conclude, that it is senseless
to strive for progress and success in life. Maya, in its extreme
definition, can mean to a Hindu and a Buddhist, that any name,
anything which has a name, anything which can be defined by a name,
is a priori false and non-existent; that all one wants, sees or
hears described or defined, is false. "Whoever talks does not know.

724

and whoever knows does not talk", is a saying which tries to express
an all-pervading emptiness.

And also in this respect I inust answer to your objection, that
you have not noticed such an outlook and attitude in the contortions
of India's party politics or in the hüstle of India's econony, with
the assurance, that it is indeed the leading philosophy of a major
part of the Indian population; and that it is a very active factor
in the siabconscious mind and working ethics of all the Hindus.

Also the Buddhists are affected by a complex of pessimism
and fear. They know of , and are afraid of , a personified evil power.
To them it is Mara. In Buddhism's earlier stage this spirit-like
god had been identical with Mrtyu, the death. In the Buddhists'
perception it is Mara vÄio daninates the Universe. She rules over
the living and the dead. She daninates the other gods no less than
mankind. She is also manifest in Kama, the temptation, the desire.
Once upon a time Kama, the temptress, had even confronted Buddha
hiraself ; she tried to seduce him with very tempting offers, e.g.
making him the Lord of the Universe.

When I becaine f irst aware of the fact that both Hinduism and
Budhhism have a Satan figure in the make-up of their ideologies,
I vras greatly surprised - but also disturbed. I had not expected
to find here too the demonic Principle of Evil which Zoroastrianism
had bom; v^ich had penetrated far into the Middle East; v^ich
Judaism had imported into its culture from neighbouring ones; and
which Oiristianity and Islam had enthusiastically taken over from
their raother religion. My earlier uneasiness grew into near pain,
when I observed the havoc the demonized principle of evil is playing
with the lives - and whatever there was of hope - of the people
I met. The threat of a raalign power everyv*iere in the inmediate
World of the people I met and observed, stifled them with anxiety,
paralysed all the initiative they raight have developed,

My observations, the analysis of ny observations , caused me
a deep pain. My pain was conpounded by the horror which overcame
me, v^enever I imagined the unmitigated unhappy life which the people
of the uncounted f»st generations must have had to suffer.

I could not peroeive a change which the changed times mi^t
have brought on; nor did I feel entitled to hope for a change.
It was cl^r to me, that these masses of people were also in future
going to remain stuck with their mental inertia and their Spiritual

725

emptiness^ because they are inade to believe^ that it is by divine
directive vrfiy their life conditions cannot be changed; that it is
predestined why their fate has to run its detennined relentless

course .

Before you allow yourself to sigh with satisfaction^ because
you and our world are not directly affected; because you and our
World do not give into such negativism^ I am going to put it to
you^ that all this I have described about Hinduism^ that all I said
about the average Hindu^ applies also to other religions^ and to
other peoples too.

I know quite well^ that from the tiine the human race came into
being; that from the onset of history until now; that in addition
everyv*iere in the world ^ mankind had to face a stressful life. And
it continues to face a stressful life. Life has become synonymous
with stress. Life is strife. But stress and strife would still
be bearable^ were there the hope^ that this stress will one day
cona to an end; were there the certainty^ that the ecclesiastic
and profane powers make all the efforts needed to improve the fate
of the underpriviledged sufferers; were there the assurance, that
eventually redeiption will smooth away all pain and sorrow^ all
strife and all stress.

But even without the promise of such a felicitous outcone
happening soon; or even happening scxne time somewhere in the far
away future^ life would be tolerable as long as any and all of the
religions would feel it is their task to clear away the unnecessarily
added loads of pain and suffering^ of unhappiness and stress vAiich
mankind has to bear; as long as there is the assurance^ that people
can still hope there will cone the time^ when they will be granted
a respite from their unhappiness and hopelessness ; as laig as that
which religion teaches, would ronove the millstones of damnation
and other threats of an unkind fate af ter death from the neck of
the people; as long people are given to know there is an aim in
their life and a purpose in their suffering. It would be a great
consolation to the people^ were they informed of the truth^ that
their Creator has not caused^ nor can he be pleased with^ their
suffering and despair, but that he wants them to realize the
opportunities available to them; and that by making use of these
they can reach a higher level of existence. Tb me the understanding
and acceptance of this truth would appear as a consolation and a
blessing^ vrtiich first of all would lead to the soothing of the
people 's pain.

726

I WDuld perceive it as a partial blessing, and even as a first
Step in the direction of Redemption, were the people offered at
least some sympathy and a little love fron their spiritual guides
- and also from those v^o have successfully adjusted to life.

But no such love, syrapathy and Support are forthooming to the
Hindu, the Buddhist and the Jain. Ihey do not even appear to expect
them to be forthcoraing. They would be disturbed were they in fact
forthooming. To thern redemption, salvation, liberation are very
far away. They are told - and they f irmly believe what they are
told - that it is raore or less iinpossible for a toiling and suffering
individual to achieve redemption, salvation and liberation, because
his karman will prevent his salvation, redemption and liberation
from becxaming a reality before he has passed through an untold number
of untold further rebirths. And any help you may off er to ameliorate
their fate, would be repulsed with horror, as you inight härm their
future chances, as you might heap a further load onto their karman.

Nothing has made me feel more dejected than the realization,
that even in our actual modern world, and also among the enlightened
and raaterialistic Indians of today, I could only find a very limited
number of people who refused to submit to, who at least had tried
to escape from, this philosophy of hopelessness.

As I mentioned already, I perceived a ray of hope, a chance
of a change, in Bhakhti's basic - though undefined - belief in a
Single, corapassionate, all dominating and all pervading Godhead.
Because herefrora the belief has arisen - though still in a rather
vague form only - that divine grace, love and mercy can be obtained
by sincere devotion and absolute dedication. Alas, even this minimal
hope is not shared by Jainism and by most of the sects and schools
of Buddhism.

I was impressed, though not surprised, to leam that the Indian
Christians and the Indian Moslems who believe in some form of
salvation - which will come about on the final day of judgement
or at the end of history - have also adopted the fundamental
pessimism of their Hindu and Buddhist environment, along with much
of its ritualism and a great deal of its mysticism. In a similar
way the Jews of India have adopted Hindu customs and tabus - and
superstitions. I regret I never asked one of the Jews I have raet
whether they have also adopted sone specifics of Hindu philosophy.

Ar i^öVb"

f?|ii

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H ^eLi^esi Cftft .

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727

Reflections at the v^ysida

Tlie tiiTVB has now come to take a pause ^ to look badc^ and to register
the expariences I have accumulatad in the course of the last years; to
analyse what they have taught me alx)ut the reactions c^f j-jeople and peoples
to the urges within themselves and to the pressures fran outside; and
to reflect on i>*iat I have leamed about inyself .

I iTTust confess that my thoughts^ my sensations and my reactions liave
since a long tiine been affected h^, and have baen interfertad with^ my
su)oconscious feelings of guilt and of resentment. I ain sure I have na^
overcome these subconscious influences^ and that my Observation and
reactions have to be reviewed and reorganized.

The time has definitely come for me to check over the judgeraents
which I have formed in the past. I have to clear away that^ which my
later experiences and my newly acquired detached overview have led me
to know as wrong and uncalled for.

Under these auspices I am now checking over^ and reflect ing on^ the
impressions I have formed in the last few years. I am going to collect
and to dissect my reactions to what has been going on within me and around
me. I am going to reflect cai vrfiat over the last years has occupied my
mind^ and on v*iat has caused me to react negatively. I shall endeavour
to give shape to these thouc^ts and reflections.

I know very well^ that this time I have to take a different approach.
In the preceding recordings I have busied myself far too much with studying
and analysing the social and political trends in India with an of ten far
too critical eye. I have, on the other hand, neglected to take sufficient
notice of the of ten quite overpowering impact vdiich my ctoservations and
impressions of Israel have had on me.

728

Of course, my thoughts and reac±ions were, and in part still are,

affected by the forming years I spent in India. Ihey are now overlaid

ny the observations and impressions which have crowded in on me here in

Israel. But I realize now, that mostly my disappointments are reflected

in what I have told you so far. I furthermore realize now, that in the

Views I have expressed about Israel you must have noticed the distinct

sense of aversion which affected me, whenever I was confronted with what

appeared to me a deviation of the Jewish world around me from what I

peroeive as the ethical roadsigns leading to the fulfillment of Israel 's
destiny.

However, I have at last been able to take a distantiated view when
I reflect on what has caused my negative reactions and my aversions.
I have no doubt now, that my reactions had been excessive. Ihey were
clearly reactions formed under subconscious , I would say archtypal,
influences. However, I shall not request you to erase what you have
reoorded of my harsh words about things I have observed here in Israel.
I View with satisfaction the realization that I have often overstepped
the guidelines of self-control which I have traced for myself . And I
View as a welcome developraent of my personality my self-criticsra, that
I have not sufficiently kept to the program of strict honesty in judgement,
and of conscious detachment from personal dislikes which I had outlined
for myself.

Please keep also in mind, that my expressions of disappointment about
what had at first to me shortoomings in the character and the life of
the Israelis Jews, may well illustrate v^t had originally been the purpose
of all my recent undertakings .

I intend to pursue now the program I had originally raaped out for
myself. I shall make a conscious effort not to deviate from my ultinate
aim. It will now be my program to form an idea about how far the Jewish
people here are cognizant of the reason for and the purpose of their
survival and possible future existence. And above all l want to explore,
whether they are avare that they are fassing through a very critical stage
of their history. I want to find out whether they realize that day in
day out their fitness to continue as God's selected people is tested.
I want to ask them, whether they are conscious of the fact that their
Claim to the continuation of the Covenant is constantly weighed and probed.

It will be unavoidable that, as rauch as before also the following
outline of my program, no less also my reflections, will continue to be
very much I-related. In my reflections I am going to share with you in
the ocaning hours, I want to dress in words - inadequate though they may

729

tum out to be - what 1, a huraan being, a Jew, a Single link in our long
Chain of generations perceive as iny relationship to this world. I want
to describe - and while doing so to clearcut and delineate as far as is
in jTiy power - vÄiat I have come to sense as the purpose of our existence;
as the reason for which this world has been created; as the aim for which
we have been made to exist; and as to what will be the eventual outoome
of our existence - if any.

In the course of our conversations I have already here and there
rnentioned the view I have forined about the purpose of our existence.
I think it is necessary that I try to do so now in more coherent and
explicit terms. I shall try to formulate for your infontation and for
my own clarification, my answer to the many questions which have occupied
me for many years. It will also be unavoidable, that my conception of
what is nan's duty and mankind's ultimate aim will be based on, or better
said will be influenced by, the experiences I had and the Knowledge I
have gained during the years I lived in India.

While trying to formulate what constitutes my Weltanschauung, I shall
take a large sweep and apply - as far as this is in my power, and as much
as my education can provide - my probe to everything which life on this
planet earth encompasses. As I have no specific technical or scientific
knowledge of these natters, it will be as a laymen that I shall relate
my reflections to the human race, to the nature and all eise around us.
I have no doubt, I could do this better, and with a real hope of success,
were I to do this after nany years of study and resarch. But this would
take up far too many years in my life. And it would in the end oblige
me to e3^>and my reflections - on matters of v^ich I would have acquired
by then a more extended knowledge than my actual minimal one - into a
treatise-sized labourously-gestated opus. This is not, and cannot be
niy aim in life. I prefer, therefore, to ruminate now only about vtet
affects iTiy iimiediate envircMiment , and what specifically affects me
personally, without putting cai the ha of a scientist or even that of a
philosopher. I have made it my Intention, however, to present my ideas,
conceptions and reasonings in such a way, that v^oever hears or reads
vrfiat I am dictating into your taperecorder, will be able to raake it fit
his own Personality and his own enviraiment. Without my specifically
inviting the reader or listener to do so, he will be hopefully have the
insight to coraprehend vtot I want to express in the following reflections.

At least, I hope I shall be able to e3q)ress in my reflections what
1 intend to comraunicate without having to generalize too much. Rjr I
realize well enough, that when I refer to our social and cultural, or
moral and econonic environment here, I shall have to scrutinize - and

730

yes, criticise - v*iat I see and hear and leam, as at this stage it is
only to our actual environment that I intend to apply the conceptions
I have formed on nc/ experiences elsev^ere, and test the philosophy I have
C!c»istrued thereon. I promise you that, v^en telling you about my
observations, I shall try to remain within the limits iinposed by honesty
and understanding; and that I shall always remain conscious of this self-
inposed restriction when I talk about my reflections.

From vrfiat you know of and frora me, you will agree that I have lived
a füll life in the last quarter of this eventful Century. I have oome
to see life in shades, and affected with Problems which, one has reason
to expect, would normally have been hidden from me, I have witnessed
persecution and hatred. I have seen large scale suffering and humiliation.
I have seen poverty of a to me impossible appearing ränge. This abysraal
poverty was the more humiliating to human dignity as it was surrounded
by sea of prosperity. I have seen religious misuse and misrepresentation.
I have seen the effects of peace, and ravages of war. I have witnessed
all this, and have noticed only after a delay, that all this has affected
me as if I had been myself abused an persecuted, hated and starved. And
I have still to struggle, not to hate and to abuse the oppressors \iho
had made me suffer by proxy.

And above all: l have leamed enormously frora all I have experienced
I have shaped my philosophy of life out of v*iat life has offered ms, from
v^iat life has made me partecipate.

What I am going to record now is a filtrate from the concentrate
of vtet I have leamed. It is the picture I have formed of my life.

I want you, Moshe Chaim, to see with my eyes, and to perceive with
my senses, what I conceive - and vrfiat my experienoes appear to confirm

- as the purpose and goal of mankind's creation ard existence, as its
task and as its aim. I hope we shall be sucoessful, you in your effort,
and I in my endeavour.

The words of an ancient egyptian scribe come to mind. A long time
ago - about a thousand years before Homer composed his iranortal works

- he has engraved them on a stone:

"Would I had phrases that are not known,
utteranoes that are stränge, in new
language that has not been used, free from
repetition, not an utterance which has grown
stale, v*iich men of old have spoken".

731

The questions which I am raising^ and the answers I have formed for
rnyself ^ arose out of the dilennma in v*iich I found m/self when I becaine
dissatisfied with the replies v\*iich the religions provide; with the
theories v*iich the scientists cionstruct; with the ideas v*iich the wise
men have to off er; with the Systems the philosophers have created. Por
I have come to realize - with disappointment and surprise - that vdiat
the religions and the sciences^ the philosophers and the sages present
and E^st have to offer^ is rarely bom out of true knowledge. It is mostly
hased on surmise and nothing more.

Permit rae in tum to surmise^ that v*ien man had grown into a
reasoning being^ he was provided also with the understanding that in his
relation to the fellow creatures he had to obey certain piain ^ easily
understood rules of conduct^ and certain readily applicable laws of
behaviour. He leamed that he had to protect and to support his next
of kin. He realized^ that he should not do to others that which he did
not want be done to him. He knew that he had to continue to apply the
ethical rules of conduct when his family became part of a clan^ and when
the clan raerged into a tribe.

This I would describe as man 's first belief System and as his first
social Order. And I dare to say, they were divinely inspired, or better
said^ they were supplied to mankind along with their senses and with their
intellect.

It is this System of ethical conduct and simple belief in mankind 's
social responsibilities^ along with its archtypal inhibitions, which for
simplicity's sake I dare to call man 's Ur-religion.

When man 's mental faculties developed further^ he not only feared
but leamed to study the changes he observed in nature^ and to search
for means to oontrol its dangers. He leamed to observe and to reason
about his observations . He "invented" an expanded form of his religion
vrfiich satisfactorily answered his questions. His answers acted also in
part as a sedative to soothe his fears. And he made his answers serve
as a pronise and as a hope for ultinate happiness - and above safety.
When his intellectual ränge ded further, man wanted to know v*iat may lie
beyond his actual existence. And to help man neutralize the dejection,
brought on by his inability to foresee v*iat his future will be^ those
who feit called upon to be the spiritual leaders of his tribe or his
comnunity or his social Organization - the shamans^ the prophets, the
magicians - provided him with a System of theories^ of fantasy-rich
cosmogenies^ of metaphysical speculations with which he could fill the

732

expanding lacunae in his knowledge.

A primitive but affective religious System was bom. Time passed.
Inevitably the sensitivity and receptiveness of the people for the precepts
of their religion became dulled. The people 's devotion and Submission
to the religious rules and laws were slackening. And it happened, that
one among the people 's leaders^ be he a religious or or a profane leader^
perceived the need to present the populace with a more forceful^ a more
clearly def ined^ and a more strictly verbalized religious System.

This must have happened in nearly every nation of old.

And in the course of time it also happened, that people v*iere this
had not happened, took over the religions of the naighbouring people.
And it had to happen, that in tum a contemporary religious leadership
thought it necessary, if not also wise and opportune, to change also the
neighbours* changed religion, and to make it fit into the intellectual
ränge, and into the psychological acceptability of their own nation.

Every religion which developed in this manner had to justify its
right to existence. Every religion which emerged from the other had to
prove it had grown into a super faith. Every religion v^iich had merged
into another one, had to struggle to keep its original shape. In all these
circumstances the method mostly applied was to Claim a higher knowledge
of , and an unusual relationship with the Godhead. At times the method
chosen was to off er a new, a strenger, a more powerful Godhead. But
whatever the method used, and whatever the strategy applied, in every
instance the newly f orroed and propagated religon had to tum ever more
elaborate, and had to adopt an ever more coraplex form of Organization.

However, vÄiatever may have been the religion 's origin and v*iatever
its conglcmerate, whatever its structure and vÄiatever its adjuncts, we
have to concede it as an undeniable fact, that every one of the Systems,
everyone one of the methods, and everyone one of approaches has proved
an effective method, System and approach by v^ich man searches and f inds
knowledge and consolation.

I see Religion as such, whatever its form and content and approach
may be, as an intelligently organized, a psychologically tempered, by
ongoing experience shaped, with mythology richly decorated, with symbolis
overfed, and with rites anply spiced System, which honestly intends to
to provide a Spiritual equilibrium, to throw light onto the unknowable
and to bring consolation to the disconsolate.

I heartily and intellectually welcome this principle of religion
and its approach to man 's Spiritual and intelelctiaal problems. I do not

733

mind, that religion extracts in recompense the beneficiary's confession
of a deep-seated gxiilt. I can forgive, that a religion extracts from
man the proraise that he will control his daily conduct. But to ray mind
a religion does not fulfill all its purpose; has not taken the right
approach, because the faithful is not told in clear and unmistakable words,
that whatever he does and thinks, omits and cotmiits throughout his life,
is under scrutiny; and that his evary action and conduct are evaluated
as tests of his worthiness.

It has to be conceded that, as a rule, religion has through the ages
proved itself a very helpful Institution in the service of the vast
najority of mankind. It offers man guidance and ccmsol;ation in life,
and the promise of an illumimted vacation resort after death. It serves
as an armocy against the evil lurking everywhere. And it hands man a
useful tool with vi^iich he can shape his ethical conduct.

But there are times when I perceive religion as a fata morgana; that
is, when it makes it its strategy to invite the faithful to look through
a Window which, along with a spectacular view, has been painted onto a
bare wall. By various stratagems it persuades those who look through
that Window, that they are catching a glimpse of a mysterious world drawn
in exact outlines and in brillant oolours.

But I have to concede without reservations , that every religion
is construed around a nucleus of truth. I know of no religion which is
intrinsically false. All have preserved in an encapsulated form the truth
of the original religion. And those with a syncretic background, have
always known to incorporate the ultimate truth which all the various
contributions can claira. Whatever the distinguishing elements, which
differentiate their individual dograatic approach, may ba, all religions
acknowledge that our world and all it contains have been created by an
all-powerful Being. All religions make man acknowledge, that a Suprane
Being is the ultimate source of all creation anä of all knowledge. They
all indicate, that the world has been created for a purpose. They all
insist, that man 's existence places a responsibility upon him.

Add to v*iat I have said Max Mueller's definiton; he pronounced
religion as "a struggle to conceive the inoonoeivable, to utter the
unutterable, a longing after the Infinite".

One can often hear the statement, that religion has lost rauch, if
not most, of its significance in this our actual materialistic world.
If true, this would be a pity, for religion serves man well by providing
him with a faith. Faith is a mainstay for man in times of need as well

734

as of plenty, in times of sorrow as well as of joy. However, it appears
there is no need to despair. It has surprised and iinpressed ne to leam,
frarn an article in Vanity Fair, of a recent poll in the US.v^Mch showed,
that 90% of a repräsentative sample of Americans never doubted that God
exists; that 90% believe that God loves and protects ach of thetn; that
80% say they believe they will have to render account to God on Judgeraent
E&y; that 80% believe that God still performs miracles; that 70% believe
that there is life after death. The experts involved in this survey think
they can generalize and State, that a similar poll taken anyv^ere eise,
in a more educated or in an underprivileged ambience, would have produced
similar results,

These statistics have, as I said, surprised me very rauch, as fron
ray own observations I had beliaved, that the conduct of the American masses
contradicts these Statistical findings. There may be an explanation for
this in vtot I am going to evolve later on.

Just now the idea comes to me, that there is also another point
to be considered. The researchers in America must have registered the
degree of religiös! ty among the people they have interviewed, and not
their believing in or belonging to an organized religious systen.

Religiosity is not necessarily identical with the adherence to an
organized religion. Weither is religiosity idential with religious
observance. Religiosity can be totally independent of any form of
organized religion. Religiosity finds manyfold expression. There are
religious individuals who do not believe in God, and there are individuals
v*io believe in God but not in religion. There are many V(*io believe in
God, but are outright hostile to any form of organized religion and refuse
to join a church, a synagogue or a mosque. There are humanistic movements
which are sincerely religious, but refuse to accept anything they oonsider
metaphysical . In particular they deny that God exist.

I think, that v*iat I have just now said about religiosity may well
apply to Buddhism.

Buddha and his teaching have greatly impressed me. I have developed
a great respect for the faith structure of Buddhism. My study of Buddhism
has been of great help in my forming an own philosophy of life. I can
sense in the Buddhist doctrine, how the Ur-religion of v^ch I have made
mention, must have been formulated.

Once upon a time Buddhism had evolved as a protest movement. It
separated fron Hinduism with the clearly declared Intention, to clean
away all v*iich over the centuries had been artifically added, Buddha

735

preached a religion without the unnecessary fringes and decorative adjuncts
which had been heaped upon the original^ certainly pure and piain religion^
which in the course of many centuries had been oompacted into what was
then Hinduism, Buddhism does not deny^ that Hinduism^ as it presented
itself scxne 2500 years ago - and this is undoubtedly the case also today
- contained many acceptable values. But it blames Hinduism for having
failed - or forgotten - to put its doctrines into a proper perspective.
Buddha saw it his task^ to eradicate from the Hindu theology the corrupt
elernents which had begun to have a paralysing effect^ and to off er the
people of India a piain, simpler Solution for their spiritual difficulties.

Here and there one hears the opinion that Buddhism cannot be called
a religion, as it has no God at its vital centre. However, Buddhism
is the proof , that for a religion to be thus defined, it does not need
a Godhead at its pivotal centre, and that a sincere and deep-furrowing
religiosity is an equal justification.

The Buddhist enjoys the very great advantage, that his religion grants
him the freedom to shape and to enunciate his faith in accordance with
his own understanding. It does not know dogmas nor theological Splitting
of hairs. In Buddhism the question whether a God exists or not, and what
shape and fonn he might have, is left open and for everybody to solve
for himself • But Buddhism has no gods, Single ones nor a pantheon of
them, to v*iich the follower might tum. Everybody has by himself and
for himself to form his conception of the Sublime. The Buddha directed
every individual to search for himself - meditation being the means he
advised as most suitable - the truth about the make-up of the universe.
In this Buddhism will not guide him, for it is not concemed how the world
was created, what is going to be its final outcome. His answers, his
guidance - and his salvation - man has to find on his own, with the help
of meditation or otherwise.

It has greatly impressed me, that Buddha has offered a religion
which is not provided with the kind of pre-determined guide-posts religions
usually provide for their followers to follow. Buddha created a religion
without a tradition, without a ritual, without a set of philosophical
speculations . Buddhism is without a raythical, supematural or mystic
background.

To the West the karroan principle is an attractive, and no less also
a mystifying elenent of Buddhism. It has been taken over in unchanged
form from Hinduism. I cannot avoid the feeling, that Hinduism 's concept
of karman does somehow not fit the intellectual structure and the spiritual
level of Buddhism. It has, surprisingly, not been changed in shape and

736

structure at the tine Buddhisrn separated from Hinauism, and v^en Budc3ha
introduced all the other uprooting changes. The reason may have been,
that the tine was not ripe; that at the time Buddha preached his new
Version, it vgould have been too risky to change the karman principle too.
It can well imagine, that it would have been too difficult to have people
accept a changed form of karman, even though - or because ? - it had been
cleansed of its threatening contents. In other worxis, after it had been
changed back to its original content and sense.

We in the West, we the followers of the monotheistic religions, can
leam niuch from Buddhisrn, even though we may be unable to identify with
its doctrine. I have found rauch in Buddhisrn v*u.ch is corapatible with
nty concept of Judaism. I hof» I shall later on have occasion to explain
to you the concept my study of Buddhisrn has made me have of mankird and
its World - and in how far this ajplies also to the modern Jew and his
unsettled world.

It is difficult to me to display ray thoughts, without having first
made a survey of the attitudes man has to religious thought, perception
and practice.

First of all we must accept that religion does not represent or mean
the same everyvrtiere and to everybody. The attitude to religion varies
considerably from individual to individual - even within the same family.
There are philosophical schools v*äch will make you believe they have
the right answers for everything, They teach in all sincerety, that pure
philosophy presents the key to the true understanding of all the world's
raysteries. But they do not fall to add, or at least to iraply the waming,
that a philosophical approach to the prdalems of man is too difficult
for the general population to comprehend; and that for them religion had,
therefore, to be introduced and made use of as a Substitute.

There are the theists vrfio believe there is a Göd who has created
the üniverse and vÄio continues to be involved in all that goes on in the
World. God has, therefore, to be give his due. Mankind has to venerate
him as its Creator and F^ther,

The Position taken by the deists is obverse to that of the theists.
They accept at best that a Creator has been the originator of the Universe,
but that he has, once he had completed this creation, never made any
further contribution to the progress and the supervLsion of the üniverse.
God can, therefore, be "dismissed" now as inconsequential .

The atheist is different from and opposed to the individual, who
believes that the üniverse has been created by God. He categorically
denies the existence of a God, and superciliously decries religion as

737

the "opiate of the nasses"*

Also the agnostic has to be mentioned. He does not know v*iat to
think about God.

There is the vaguely outlined category of those vdio are on and off
religious, They are to be aligned ojposite the 'chronically religious'*

There are those to whom their religiousness is cui inducement to
reflect on transcendental matters. And there are those v*io sneer on
religion as a 'universal neurosis*^ as Sigmund Freud thought himself
entitled to define religion.

There are the Secularists^ rnany of whom like to label themselves
"Huinanists". They teil us^ that the cxDimonly used expressions and
manifestations of religious thought are a survival from the times of dark
ignorance; that it is an atavistic reversion to a type of consciousness
vrfiich humanity^ in its more enlightened representatives ^ has long since
outgrown and abandoned.

I sui;pose everyone of the Israelis will find in the above catalogue
a label which suits his taste.

It is necessary, and important too^ that every man and worian has
a clear knowledge of the way his life is affected by his own religion
and the one or ones in his society.

For ours is an intellectually - I feel uneasy to say also spiritually
- active age. New trends and movements come regulär ly to the foreground.
I could not help being impressed by the recently emerged movements of
the"cultural relativists" and "environmentalists". They demand that we
afcandon our actual style of life^ along with our Systems of belief s, and
retum to the ways the primitive society of old lived their lives.
You can imagine^ that this thought complex - insofar it is applicable
to the Spiritual level - has evoked reverberations in me.

I have studied most all of these and other recently developed
religious currents* I have tried to make their reasoning my own - but
I did not succeed. Ihey are not canpatible with my "intellectual taste".
But I will concede that they do contain scanething which harmonizes with
my own content ion: that in times past and in ancient cultures a piain
simple morality had prevailed^ which had a religion-like aspect, but for
vÄiich no religious Organization had been necessary. However^ it raust
not be overlookedy that the developraent of man 's intellect and disposition^
and changes in his nature and his demands made his religion protect itself
by growing into a rigidly organized form. It was from time to time again
reorganized^ its horizon enlarged, and its domain surrounded with laws
and regulations. It became loaded with myths^ rites and Symbols v^iich
the nasses could understand and obey, assured it a predominant rank in

738

their lives - inade them ranain siibmissive to its religious leadership.

After an intensive study of the raaterial and - I have to confess
a struggle within myself - l came the oonclusion, that I it is iinpossible
for ine to identify with any of the old, new or reforined religious Systems
"placed on the market". It is important, and also sufficient, for ray
faith, that the Iftiiverse has been created by the will and fiat of a
Creator. Everything eise irimediately and irrevocably derives from, and
is tased on, this primary and fundamental belief.

I believe this not only out of a deep religious certainty; not out
of an indefinite raystic "feeling"; not out of any non-disputing blindly
accepted faith; not out of desperation for want of any other Solution,
but to a great part due to simple logical reasoning. It is to me
unimaginable, that a blind aocident has created this Universe; that it
was without a central control when it came into being; that it continues
thus while it goes on expanding in the way the scientists describe, It
is to me unimaginable, that all v^iich happened to and happens in and on
our earth, can be e:q)lained by canplex sets of laws of physics - vrtiich
are to all ajpearances post facto adaptions to v*iat is in existence.
Were I in the position to understand the way a wise scientist recently
explained the miracle of Creation, I might be sufficiently impressed to
think over and change v^t I have just now said. It may be that you
are cleverer than I, and understand what his woids "space-time was finite,
it had no boundaries, it has no beginning, and there oould, therefore,
not have been a Creation", are supposed to raean.

I furthermore have to confess, again without feeling ashamed, that
I do not xinderstand vAiat most other scientists are talking about.

Stephan Hawkins, v^o is cons idered a genius by all knowledgeable
people - laymen and scientists alike - theorizes, that there was no need
of a Creator, although he concedes - like soma kind of deist - there may
have been one "to wind up the clockwork...and to Start it off". The film
"A Brief History of Time" which is based on Hawkin's book, ends with the
most likely clever ly meant words:

"Then we shall all, philosophers, scientists and just ordinary people,
be able to take part in the discussion of why it is that we and the
Universe exist. If we find the answer to that, it would be the ultimte
triurr?*! of human reason - for then we would know the mind nf rvri".

Tb ray regret, I do not understand Hawkins and the other physicists
notwithstanding all ray sincerest efforts. I have mentioned vA)at they
have to off er cnly to confess, that I cannot discover in their way of
reasoning anything sufficiently persuasive to seduce ms, nor to induce
me even, to try and raake myself more familiär with their theories.

739

However, what I have urderstood of their theories has not detracted
rae from v*iat I have concluded on my own and for myself on the basis of
my piain reasoning and primitive calculating. These have persuaded me^
that all indicators point to the fact, that there is a God indeed. Oily
an Irrinense Power - I do not care what name you give him, vghether that
of a Suprane Being, or Qnnipotent Power ^ or Great Architecty or Ultimate
Providence^ or Over-Soul^ or Kindly Light or Master of the Universe or
Uninovable Mover - could have planned^ created and controlled a tftiiverse
of such enormity^ cornplexity and inajesty, Why ? How ? I do not know.
Nor does anybody eise know« Por there are physical and cx>smic rules v\*iich
nobody has yet been able to fathom. There are dimensions in time and
Space of which we are still Ignorant« "Still" I say; for I believe, we
inay entertain the hope^ that one day we shall understand what has been
going on since etemity and is going on«

There should be no need for me to add^ that I do not entertain an
anthroporaorphic conception of the Suprerae Power. Nor need I specifically
teil you that, although God the Supreme Power is everywhere^ and can be
fathomed in everything^ I do not perceive him in any pantheistic sense.

My ooncept of the Godhead is best expressed by Sidna Ali, a Moslan
mystic of the 9th Century:

"I Said to the almond tree: 'Speak to me of God*.
And the almond tree blossoraad".

After all I have told you, I still feel the need to irake it clear,
that I have not the slightest Intention nor inclination to condemn the
religions, to ridicule vÄiat the religions say, vdiat they teach and vrfiat
they have to offer. The scriptures of most religions extinct and existing,
the writings of most theologians past and present, contain many nuggets
of wisdom. They can and do provide guidance to their adherents - and
this not only in theological matters. They are often the ethical seedlings
v^ich raake it possible for mankind to be the soll on which what is best
in man can find the nourishment to f lower.

Cultural and scientific progress have forced the structure, the
verbalization and the Interpretation of the religions to be amenable to
at least a degree of modemization. We can find today modern thinking
religious leaders in all advanced societies. Many are attacked as
rebellious by the ajpropriate religious monopolies. They endeavour to
purify their religion of unnecessary, and mostly also of illogical bailast.
They preach that religion be divested of its often too blatantly unlikely

740

niythology. They have freed the method of religious teaching - I will

say even the tennets of religion - from its inherent ooercion. Ihey strive

for social progress and humanitär ian advancement.

In tiines past, far raore than in our times, religion has played an
immensely important role in the life of the people. It has dominated,
explained and nade tolerable whatever happened, and did not happen, in
their lives and in their society. It is a mistake to think, that things
have totally changed today. The last two centuries have seen v^ves of
a rising and sinking influenae of religion in the world, but it would
be a mistake to underrate its Status of today. Though it does not härm
- nor benefit - v^en it is not accepted and honoured, it is still a most
powerful force for good and evil. It is still a powerful way to make
people act in a special direction, if they are told that a certain idea
or a certain action are willed by God. It is advisable even in our own,
and especially so in certain cultures, not to act against the will of
God,

Man has to recognize as absolutely certain - and modern religious
philosophers try to persuade him of this - that he is bom free of sin;
that he has freedom of will; that he is threatened by evil; that it is
entirely left to him whether he choses to do right or to do wrong. But
in addition religion preaches,and philosophy teaches, that mortal man
is accountable for what he choses to do; and that he bears responsibility
for what he does. I wished they would also enlighten him, that he is
tested in how far and in which way he overcates the evil he faces in his
ecounters with society - and within himself .

Modem thinking man has come to the realization, that evil is an
inevi table factor in the itake-up of our world. He wants to know why evil
exists. He studies, he explores, he asks why it is so. But he does not
receive a satisfactory reply. Ihis forces him to find his own explanation.
One explanation appears to him the most likely, even the only logic one,
but certainly a satisfying one: that evil is instituted in the world,
to give man the opportunity to avoid it for the sake of goodness.

Ihis has indeed satisfied ne. I think this explanation satisfies
also most thinking people. I do not need any further explanation or
clarification. I do not have to ask in addition "..is this all there
is ?....and after that ? and why so ?"

Por a long time I have pondered this issue, and have come to see
a blessing in our having to encounter evil everyv^ere. Fbr this fact
can only be interpreted as a test which we have to face. For only with

741

the knowledge that we are tested, that we are found worthy of .being
tested, are we made to realize man 's important Status within the
Creation,

And I further pondered, that in accepting this conclusion we become
aware that only by this faculty, by our freedom to chose and act, can
we realize that we differ fron the animal world.

Ihis has lead me to the next conclusion; that we are placed on
this planet for a purpose. m other words, we are induced to divine
within ourselves the fundamental truth, that there is a sense and a
purpose in all we do, how we act and how we react.

Before I go on - and before you can accuse me of inconsistency;
and before I can be asked how I can harraonize my critical attitude
to organized religion with my pride in being a Jew - i have to make
it clear to you, that for me the value, and the pride, of being a Jew
lies in the ethics of Judaism, in the lessons transmitted to us by
the Prophets, and in the tradition and the history, as well as the
appointment and the vocation of the Jewish people.

It is beyond my acceptance - but it is also not of such an
objectionable and irritable nature to me as it is to so nany others
- that nowadays the religious boJies, the theological writers and
priestly preachers think theraselves entitled to speak in the name of
Qxa in the way the Prophets of old did; that they pretend to know what
God wants, what God dislikes, what God plans. They are encouraged
to manifest their self-importance by an audience which has implicit
trust in their wisdom. On an average and all in all, they do good
^^rK I am sure. Many of them, though by far not all are, however,
liable to forget at times the great responsibility they carry on their
Shoulders: they are the best trained, and often also the most talented
guides, to lead a wavering and easily discouraged mankind along the
path to a harmonious and socially adjusted world.

I hope I am not misunderstood. i hope you do not find n^ too
critical. Be assured, l do not deny organized religion a place in
our world-wide society. I do not even want to see religion dislodged
from the socially, and not even from the politically influential
Petition it oontinues to occupy - although in my opinion a religion
v^ich meddles in politics and cannot survive without goverriment support
and financial subsidies, has no right to survive.

It is an undeniable fact that the masses need a well organized,
classified, systenatized conception of themselves, of the world, of
the present, of the beyond - and of God. It needs a ready-nade, three-

742

diinensional, well packaged and autentically sealed arrangement, with
the help of which answers to all possible questions can be obtained.
Average man needs pre-cooked food from the Supeniarket of Religion.
Few are those v^o prefer to cook their own food, or who look for a
new and better fcalanced recipe. Most fortunate are the fewer still,
who think theraselves gourmets and indulge in their own canbinations .
But far too inany in this latter group try to induce the curious, and
even the not too curious, to taste their concoctions, with the intent
to Iure those still curious into their cooking classes, or to persuade
them to purchase at least their cooking-books .

I have studied most, or let us say many, of the well-known ancient
and modern religious Systems. They all have soraething to teach. I
have leamed fran each one of them. From seine of than l have leamed
very much. In many of them I have discovered thoughts, ideas and
concepts - or often only hints of these - which approach my own, which
point into the same direction as ray own. But I have not yet discovered
a belief System which is indentical with, or even vaguely alludes to,
mine in its ultiitate definition. Unless I dig deep and adopt the
original truth from which they have originated - and deviated.

I was surprised to discover, how often the teaching of certain
great religious leaders and intellects - be they founders of religion
or Interpreters of religion - goes beyond the rational. Religious
teaching should never leave the realm of the acceptable and possible.
It may approach the fence of the metaphysics, but the guide should
clearly and unequivocally point out that here the knowable ends.
Otherwise, and in the end, religion would find itself preaching from
an unsteady platform.

We can find instances of unsupportable and unrealistic Statements,
and of illogical advice stenming therefrora, in all the scriptures held
holy by the religions. Some such incomprehensible Statements and
huraanly unacceptable advice are also of fered in the scriptures of
Judaism, Oiristianity, Islam. They can only have been invented and
inserted by the ancient reforraers of the Ur-religion from which all
religions originate.

The secondarily infiltrated Statements, denands and rules in the
three raonotheistic religions must often appear incongruous to an
Outsider, but hardly ever as irrealistic as what I have heard preached
by Hinduism, and what I read in the sayings of the Buddha. Rjr
instance, on one occasion the latter preached the following guideline
to his disciples:

"Moreover, brethren, though robbers who are highwaymen, should
with a handsaw carve you into pieoes limb by limb, yet if the mind

743

of one of you should be offended thereby, such a one is no follower
of ray gospel",

But the advice Jesus gave the faithful, that they off er also the

other cheek....i3 no less unrealistic, even if represented as a metaphor
only.

Such advice should not be given from such an authoritative stage,
even if it is only nieant as a tests of man's faith or fortitude. I
will go even further and say, that the faithful Buddhist or Christian
who strictly follows the above cited advice of Buddha or Jesus should,
in my opinion, be considered to have failed the test.

No less difficulty have I with the prayers which the various
religions prescribe as the mainstay of man 's approach to his God.
I have made it my object to analyse the prayers of all the religions
I could study. All are inade up of praises for God and requasts for
divine benefits. But I would give the laurel to the prayers of the
Jews. Their laudations, invocations and requests clearly point out
the ways a Jew has to go; define the inoral laws imposed on him; and
uphold the tests he has to face.

Prayers are expressions of , are the pointers to, the directions
vMch man's mind is expected to explore. But prayers must have sense
and must be practicable. This applies also to the prayers which are
appropriate expressions of human need and hope, or to those which
reflect a line of aesthetic thought. Again I shall cite the Buddha,
although innumerable examples of the same nature can be found in every
other religion. One of the Buddha 's prayers which I admire, saysi

"Now may every living thing, feeble or strong, subtle or gross
of form, Seen or unseen, those dwelling near or far away,
Whether they are bom, may every living thing, be füll of
blessing".

Different, more useful, and of great impact is the devotion-
inducing Statement of St.Isaac of Syria:

•^•/hat is a charitable heart? It is the heart of him who burns
with pity for all creation, for every human being, for every
bird, every animal, every demon".

And I like even more the prayer of the Rabbi of Kbzirz:

"Lord of the üniverse, I beg of you to redeem thy people
Israel. If you do not want to do this, then at least redeem
the goyim".

744

I think, thase two last mentioned man I cited, are ideal ejoinples
of what I want to point out: they have passed the test which nay bring
mankind to rederaption.

Before I go on with my reflections, it will be best for nie to
present to you the fundamentals of my ooncept of our life, of our
existence, of the purpose of our being. Do not mind, please, if in
doing so I repeat myself , after having on previous oocasions already
outlined some of my thoughts. But I have the feeling, that a more
detailad and reasoned description might be called for now.

Even though it seeins to rae as if I had tumed a comer within
my cxDnscious mind and had beoone amre of new insights, I would not
go as far as to describe this experience as a sudden Inspiration, nor
as a sudden spiritual awakening. I do not know how it came about,
but I like to think, I have been directed to adopt this new view.
Without it having been what one would call a revelation, it was, -
Strange as it may sound - the unexpected emergence of a completely
formed philosophical structure. It must have been built up from what
I will call, for lack of any better definition, a process of piain
logical reasoning.

It is to me a fact, that oiar imnediate world is not the result
of a coincidental development , of purely chance-resulted prooesses;
but that there has been from the onset a purpose, a principle, an aim
in the Creation of our planet within the Universe, and of mankind to
populate our planet. -Biis postulate does not at all exclude ontogenetic
inf luences and phylogenetic processes in the development of the flora
and fauna on this planet. My conceptual view of the developmental
scheme does not deny, that a natural selection has taken place, and
continues to take place. And it does not negate, that there is an
ongoing, never ending, struggle for survival in which the fittest
succeeds. On the contrary: all what our biologists, botanists,
zoologists, anthropologists and other sciantists teil us about the
development of life on earth, confinns me in v*iat I have to say.

Let me repeat again: all which is going on, all which has been
going on from the first day of Creation, must have been going on
acoording to a plan; must have been proceeding with and for a purpose;
must have been developing with a def inite aim in view. You should
under no circurastance Interpret my words as detenninistically neant,
that is, that every step in the developmental process of life on earth,
including the development of horao sapiens, the race and the individual.

745

is minutely directed, is step by step predeteinnined. But the general
direction of development , with a definite aiin regarding an expected
outoorae, must have been planned ab origine. And though every species
is permitted to develop on its own - in the sense that the fit ones
survive and the unfit ones perish - there is no doubt in my mind, that
whenever the necessity arises, a certain corrective intervention is
inost liable to occur. I mean to say, that under such circujnstances
an adjustraent will take place - has than and now taken place. The
biological history of our earth-world shows many an indication, that
at tiities a rectifying intervention has occured - mostly in form of
a catastrophe or a new evolutionary direction. And is it not that
most all of these appear to us incomprehensible and that, for lack
of any other plausible athiology, we shrug them off as a coincidence
or at best as as "deus ex luachina" effect or something similar ?

And let ine add, that in ny concept of all and everything I have
Said just now about the world as such, and the uncountable species
of flora and fauna contained therein and disappeared therefrom - with
particular reference to the human race - applies in the same sense,
and for the same purpose, to the individual human being as well as
to entire peoples and nations.

I have in the course of my pilgrimage, and already in my College
years, <^refully searched and studied to find in the physics and
mechanics, as they are taught us by the scientists, the answer to the
Uhiverse's puzzles. But I have failed in all my atempts. So as not
to escape into some form of a religious mysticism for the obfuscation
of my doubts, I had to form a hypothesis of my own, one with which
I can live.

A priori my hypothesis presufposes a Supematural Being, a Gcd
who dominates the Universe; v*io has created this circumscribed world
of ours within his Iftiiverse; vrfio has ab initio, since our world 's
inception, willed all which has been going on around, with anä in us.

This scheine I built for my own understanding and for my personal
fulfillment, provides also a firm platform for my conviction, that
the Jewish nation oocupies a special role in the divine scheme of
things; that it is appointed to serve as a raeasuring rod, as a prototype
and as a catalyst. Already at the time the Bible was written - some
3500, raay be 2500 years ago - the Jews had gained the knowledge;
had sensed the Intuition; and had declared to the world, that they
are favoured by God and that they have been appointed to occupy a
special place amcaig the nations. Ihe history of the Jewish people
to this day brings confirraation to their assimptions .

746

Scriptural literature and biblical history, along with the
traditions which arise minly fron these sources, are of great
significance in Judaism. They maintain and nourish Judaisin, define
its task and duty. They are responsible for the survival of the Jewish
people. H.G.Wells, who can hardly be called a friend of the Jews,
called Judaism a "literature-sustained religion". There is indeed
no other religion which has to such a degree concentrated on and evolved
around its scriptures. This fact by itself should be a sufficient
reason for even the iiost arduous secular and agnostic Jew to value
the Jewish Scriptures at least as philosophy, history and literature.
Although the Jews, especially those in the Diaspora, have become
a highly secular people, poorly tutored in religious expression and
little inclined to it, the secular and agnostic Jews should be made
aware by our educators, that Judaism occupies a unique position in
the history of religions.

And it should be pointed out to the secularist Jews, that Judaism
is extremely rieh in intrinsic ethic anä cultural values. Although
it ms bom in ancient times in the Middle East as the religion of
a nanadic £«ople, it is today still accepted by, and acceptable to,
the Society, the culture and the mind of the 20th Century ! it has
mintained its l^sic principles in their entirety, and its original
doctrine in its purity.

Although the Jewish people has known freedom and independence
only for short periods; and although it has for nearly all the last
millenium of our era teen living in a hostile environmant; and although
it has everywhere been defamed by the host countries« daninant religion;
and although it has spent the last 1800 years in a diaspora where it
has been exposed to the influence of hostile civilizations and corroding
cultures, Israel has naintained its religion 's purity and has observed
its laws of morality. And atove all, it has survived all physical
dangers and persecutions.

The secularist Jews should take Ben Gurion as a paradigm. He
was a secularist too, but also a proud Jew certain of the Jewish
people's moral leadership to the universal messianic redemption of
the World. He never ceased to E»int to the Instruction Göd gave to
Moses: that the Oiildren of Israel had to becar^ a unique nation of
truth, justice and comj^ssion. He aspired to an exemplary Jewish State
which would synthesize the ethical teaching of the prophets and the
disooveries of modern scienoe, and j^ss this new doctrine on to all
peoples - thus becoming in the prophesy of Isaiah a "light unto the
nations".

747

There is sorae hidden lesson - call it a test and a trial ard also
a waming - in the fact^ that in our days^ \^en the Jewish nation has
acxguired its own sovereign state^ Judaism has becc»ne politicized^ and
has t±ius been rendered flattened and superficial by its politicians,
There is also a significance in the fact^ that the number of Jews in
the Diaspora is shrinking because they are unable to withstand the
lures of assimilation. And in addition there is the great danger,
that Judaisin threatens to become still rnore departmentalized into rigid,
separate, opposing and self-destructing secularist and haredic extremes.

I have already rung the alarm bell about the shrinking Jewish
coimunities in the Diaspora. The assimilatory prooess in the Diaspora
greatly affects this country too; for the Jews living abroad provide
a steady source of new imnigrants . And the American Jews provide also
valuable financial and political support. But we must count with the
profcability that this may change. Much of the Diaspora Jews* support
for Israel is due to a responsibility bom out guilt and of insecurity.
But the passage of tiire, and the great openess of American society,
has given the Jews a great sense of security. Their inherited fear
of a host country 's hostility has given room to an Identification with
the ideas and the aspirations of their gentile environment. In the
last two generations the post-war economic boan has raised the Jews
in the US to a top rung of the socio-economic ladder. American Jews
have become high achievers, actively involved in public affairs,
generous donors to the physically and socially handicaped. At least
50% of these Jews are now instinctively on guard not to jeopardise
their position by getting in any way involved with Israel - and with
Judaism. All this at the cost of involvement with Israel and Judaism.

In the context of the changes which are taking place among the
Diaspora Jews, and in the way I Interpret Israelis new statehood; the
trials and difficulties of her creation; the dangers to v^ich it is
exposed from the first day of her establshment, I cannot see but a
series of tests which will determine the worthiness of Israel, and
ultima tely the survival of the Jewish people.

I am going to be more explicit. I do not see Israelis achievements
and victories, neither the friendliness nor the hostility of the world
at large, as divinely ordained or administered rewards and punishments,
but as tests and trials in which Israel and the Jewish people have
to prove themselves worthy of survival - or not.

This is by no means a new aspect of the Jews' fate and destiny.
The Jewish people has been made to urdergo similar tests and trials
since it was formed into a nation some 3500 years ago. Unmistakably

748

this is perceivable in Che history of the Jews. And approaching Jewish

history with such an Interpretation in mind, you can find as much proof

as you demand clearly outlined in the Scriptures. The ethics the

Scriptures preached, and the guidelines they formulate, should be the

proof, that Judaisin in its essentiality is and was the souroe, as

well as the indicator, of the Jev/ish people's moral achievements and
failures.

History reports, that the Jews have not always, or at least not
to a sufficient degree, lived in accordance with their noral duties;
that they have not always kept to the path outlined to them. Even
if there were no historic data, the punishments and the persecutions,
the sufferings and the humiliations the Jews have exparienced again
and again - in what app^rs to be circurascribed, rounded-up sectors
of their history - cannot otherwise be interpreted than as wamings.
And at tiines as punishments for having disregarded the wamings.
Rewards have been few, but punishments the more frequent in the Jewish
people's history. And what happened to the Jewish people as a whole,
you are justified to apply to the fate of the individual Jew qua Jew.

In contrast to other religions, Judaism does not teach that man 's
due punishment is postponed until after his death. Judaism does not
feel pressured to explain away cases of social injustice, the fortune
of the malefactor and the suffering of the just, by pointing to the
judgement which will be pronounced in the ccraing world.

Judaism in its true form does not speak of heaven and hell, of
accounts to be settled after death. Man is tested here on earth; here
he has to prove his mettle. Man can only benefit frora observing the
ethic laws, and he is going to be punished for transgressing them.
But both, benefit and punishment, take place here on earth; they are
not referred nor postponed to any possible or eventual life after death.

Still in some way, l believe, iran's fate will finally have been
decided at the time of his death. But not in the sense that at that
moment accounts will be settled and punishment or reward handed out.
I believe, that when an individual dies, the karn^ of his or her soul
will have decided vihat his or her further fate is to be.

Who decides this ? How is this regulated ? I do not know. Nobody
knows. Nobody can teil you. Those who think they can teil you, will
teil you what they think, what they iiiagine, what they fantasize might
be the reason, the mechanism, the process. In the same way, and with
the same tools as these men and warnen, I have built my own hypothesis.

749

written my own Script, answered my question to my own satisfaction.

We harbour within us, my script says, an unperishable mechanism.
It is our soul. Our soul is the nost likely instance to function as
the regulatory and deciding nechanism. It ragisters our deeds and
raisdeeds, measures and evaluates than with regard to of our worthiness,
judges them and the totality of us with respect to our survival worth.
TD some degree the individual will see his gocd deed sane degree already
compensensated here on earth by the inner satisfaction they give him.
But objectively the good deeds count as a positive achievement only
in the suirming-up of his days on earth.

The saine evaluation a^plies to peoples and nations. Also
individuals and nations may experience poverty and illness , inisery
and famines, disasters and def^ts. In their case peace and prosparity
will te their earthly reward - and their survival will last as long
as they do not fail their noral tests.

ton has an inbuilt control system ;^ich, his rationaling instinct,
v^ich makes him find an explanation for what is happening to him, for
what he has to suffer. Most of those affected by misfortune, however,
will not rationalize it away, but will in all likelihood see their
unkind fate as a punishment for having done son^ evil or carmitted
a sinful act.

Ifowever - and this is iny Interpretation - these benef its and
punishments, and also the manner in which man reacts to them, are
further tests, by which nan has to prove whether he has cleansed himself
fron the defects and blemishes he has acquired in the course of his
life time - and possibly corrected those he has carried over from a
previous existence. This applies also to a mtion insofar as it is
made up of Single individuals and their fates.

I think that Judaism has wisely and with intent left it to every
man and woman to form for themselves the ultimate conclusion as to
what will be his or her fate after d^th. A highly ethical and
fundamentally intellectual religious system like Jüdaism can han31y
make people really believe, that after death we shall for ever be stored
in an Underground hades-like silo.

The Rabbis of old have certainly understood, that an intelligent
Jew could not be made to accept such an endr^sult of his life on earth.
They have - leaning on the religion-bom mytholc^ of neighbouring
cultures, which had since long made its impact on the Jewry of their
age - adopted the gentile concept of a future world nade up of heaven
and hell. Without great difficulty the Ral^is made these conceptual
realms to fit into their own culture and of that of their people. It
is indicative of the Stagnation which since 2000 years has affected

750

orthodox Jewry's concept of Judaism, that in our own age orthodox Jewry
continues to believe in the existence of such an inaginary Organization
in the beyond, and in particular one vMch has no basis in the biblical
writings, but had undoiabtedly in ancient times been taken over frora
neighbouring heathan religions, .

Neither has today's Jewish orthodox world modemized its view
of man 's ethical duties. At least they believe what classical Judaism
has already preached, viz:- that the human soul is involved in a
cxjnstant fight between the 'Yezer Tbv' and the 'Yezer Hara', that is,
whether it tends to do good or evil. ihis concept of two forces
fighting each other to detennine the direction man and his destiny
will take, raay be beneficial if rightly interpreted. Nevermind that
this principle which Freud called 'eros' (life) and 'thanatos' (death)
had once been loaned frora ancient Iran; it has beccnie a finti possession
of Judaism. I interprete man 's involvonent in the struggle between
good and evil as a karman-like test. It will determine \*iether man
will be preserved for a further developmental stage or whether he is
a failure to be counted as unworthy of praservation. It represents
my View of the tests vMch will determine man 's ultima te fate and
destination after death, his rebirth or his final disappearance .

But ultimately it is up to each one of las to determine for himself
V(Äiich significance he has in the divine plan for this world. Ib each
and every individual is entrusted the right to nake such an evaluation,
and the free will to act accordingly. The only future \^ich is a priori
predetennined for man, to human baings in general, is his redenption,
his Chance that he may reach a higher level of existence. An ongoing
process of itaturing, refining and selection filters out the valuable
from the dispensable. The ultimate outcone will be, that redemption
will be granted only to those ^o are found worthy.

You itay argue now, that I am contradicting myself ; that I have
constructed a religious faith; that I have adopted a viewpoint in vMch
facts have been soldered together by a belief System v^iich has all
the characteristics of a religion. But this is not the case. Again
I maintain, that \*iat I believe true is based on facts, on what I see
are logical facts. I see a definite direction in vdiat has been going
on during the billions of years since life first started on this earth,.
I see a clear supervision of every stage in the development of all
and every species. Only such a supervision can explain the selection
which has been going on since ever - and for which we have never been
given a suff icient explanation. All the suoceeding phases and grades
of development show an intelligenoe, a wisdom. a perfection which
neither coincidence, nor accident, nor Chance can explain.

751

MDshe Chaim ! You must never suspect^ that I have attampted in
all I have been telling you just now - and for that matter in all I
have told you so far - to build up a belief structure in which I try
to give substance^ if not proof , to vrtiat, in an apparent outburst of
self-flattery^ I assert my curiosity^ dressed up as a thorough study
propject^ has uncovered, I have already told you on a previous
oocasion^ that I have no compunction to teil you what I think^ nor
any Inhibition to share with you what I feel.

The ideas I am bringing here now; the thoughts I am cornmunicat ing
in the following^ are the condensation of what has resulted frcm my
inner urge to form a concept of the world^ of the actual non-naterial,
you may call it Spiritual world^ in which I live. I strove to visualize
the place I occupy in this world. I sought to construct for myself
an inage of this world ^ blessed v/ith a philosophical comprehension
which is to my mind understandable and to my needs acceptable. And
added to my endeavours is also the search for an answer to my quest
for an at least minimal^ be it only the vaguest^ understanding of the
World beyond its actual, perceptible, visible, tangible part - and
my future place in it.

V/ithout blushing I will confess to the assurance I sense v^ithin
me that I have gained the insight into what I have descrüoed to you
in my last sentence. This Cognition has tumed my former hypothesis
- that this World ours is not a chance creation but the outcome of
a willed and planned creation - into a firm conviction. I cannot but
reason, that if there has been a Creation there must have been also
a Creator. This in tum grants me the right to conclude, that I am
entitled to believe in mankind's super ior position among the created
beings; that man has been created , and is made to develop an 'ever
greater power of reasoning, of Observation and of querrying, leading
to an ever greater acquisition of knowledge, for a definite aim and
a clear-cut purpose. I had to reason, that this purpose has to relate
to a future, v^ich man has beyond his lifesji^n. It has to follow,
that the aim of man 's life structure entitles him to the justified
self-confidence in his own contributions to his fate. And it gives
me the right to presuine, that whatever contributions man makes during
his lifetime to the bettennent of the spiritual and intellectual values
of his World, will ultinately elevate him to the higher level which
leads to an increasing completion.

My firm belief, that this line of deduction is indeed justified
by my personal experienoes in the short life-sj^n I have lived so far;
by the conf irmation of the deduction and my reasoning v^ich I can

752

peroeive in my daily Ufa, allov. me with the conclusions which I have
already cited, and which in tum provide me with a firm basis for my
supposition, that there is a r^ason and a purpose in this «orld's and
m mankind's, existence. And thus also in my own personal existence.

If there is such a purpose/ my reasoning continues, there must
also ha a scheme. If there is such a schein, it must be based on a
well hammered-out and thoroughly-tempered plan. And it must logically
follow, that this plan must he watched over, must be supervised, if
not controlled and directed. And if this is it must not only hav^
i^n initiated, but ,nust be continued to be watched over and controlled
by an Authority.

And along this line of reasoning i have to come again to the very
same conclusion as bafore: if such an Authority has created all which
xs, and suE«rvises all what has teen created, there must be a sense,
a purpose, an outcorre, a future. And this has to be n^an that there
has to be an expected Solution, an end-result.

These considerations and their radiations were the results of
the querries I have launched from every possible angle. My attempts
have not ceased to try and illuminate theii, from various planes of
reasoning. All this has not only led n^ to presume the existence of
a Supreme Being, but again also to the conclusion, tl^t everything
proceeds aocording a masterplan and for an ultimate purpose.

It has in addition confirmed n^ in my inability to accept, that
all which is and all which has happened, was nothing but the outcoi^
of a Chance process. I have been strengthened in my rejection of the
generally prevailing theory, that out of the uncounted hundreds of
bxllions of planets in the vast universe it has been ours in which
only a chain of chance events, and nothing more, has been the cause
by all which has happened and goes on happening. My disbelief in such
an explanation has not been removed, has not even been softened, by
today's generally accepted hypothesis, that there may by many more
inhabited earth-like worlds in the universe. On the contrary: my own
"hypothesis" would te strengthened by the discovery of other similarly
inhabited planets.

For xnunerable generations far better gualified n^ than I, nainly
philosophers and theologians, but also scientists, and mystics no less
have long and ardently discussed the questions I have touched upon '
I^se discussions have oost many a life - but they have also been tests
for many a man 's depth of faith and strength of character.

753

»j

When man 's original religion took on a more cxxnplex shape; and
whan the first scientific speculations were introduced, the questions,
and with it the answers too, tended to became more elaborate. IVhen
in the wake of modern developments , and under the progressing impact
of the surging Age of Enlightenraent, organized religions steadily lost
their preduTiinance ; and when tlie avalanche of scientific theories strove
to fill in the ensuing vacuum, a series of new hypotheses about the
way the Universe was created were poured forth. The one among them
to gain predominance presumed, that the Universe consisted originally
of an iimiense gas-filled space; that at the mofnent v^en physical factors
in the gas-filled space of the otheiwise empty tmiverse had reached
the "flash-point", a "Big Bang" occurred in consequence of v«^ich, in
the now for ever exjanding universe, celestial matter Consolidated
into firm bodies which in tum were to form into stars,

I am not going to waste your time by going on to f urther enumerate
and discuss the plethora of theories - most of vrfiich you certainly
know better than I - nor of the arguments in the armory of those called
Creationists and in that of thair determined adversaries. I shall
only take time out to hint at my own attitude to these questions; and
to reflect on it insofar as it fits into the philosophical system I
have formad for myself - and which has satisfied my needs.

You will surely not expect me to pretend, that I have anything
to add to the actually ongoing vivacioios discussions among scientists
about the vay the universe was created. The favoured theory in these
our days is the one I have mentioned above, e.g. that the world has
Started with a "Big ^ng". I do not possess the knowledge, nor do
I have the desire to make the slightest contribution to this thena.

However, I want to State my convinction, that the hypothetical
structure our astrologists and physicists and nathanaticians have built,
will one day be finally corrected, supported or rejected.

I have also to oonfess that, v^tetever the final outcome will be,
these theories and modeis, in all their fantastic grandiosity, sound
far too unrealistic to ne, Our scientists discuss ideas with the help
of mathematical formulas, and on the basis of observations they make
through gigantic telescopes, and by indistinct radio waves. All the
observations and discoveries v*iich are made from time to time, are
forced into the limits of the 4 or 5 dimensions which are Joiown to
US so far, in the füll knowledge that there must be many more such
dimensions of which the scientists have already a vague intination.

754

but by far not yet any füll or even workable canprehension.

To forego your possibla uneasiness, Moshe Chaim, and in order
to make understandable what has filled the last few tapes so far -
and also the ones v^Äiich are going to follow - it will be necessary
for me to outline once for all, even if only in large strokes, how
I See my and your world; how I understand our actual life; and what,
in rny opinion, itay expect us beyond this life.

It is my cxjnviction, that we human beings harbour within us an
inmortal soul; that this soul survives after our death; that it is
thereafter again and again incorporated into a new body, in the best
of circurastances into a human body. In other words: I believe in a
"life after death", in re-incamation, in trans-migration.

Logically the question arises now, whether also other living beings
have a soul ? That is to say, whether there is something functioning
in inan on a higher level next to and beyond of the directing and
Controlling mechanism v^iich is usually thought to make the nervous
System function ? Is there also something which sets the nervous System
to function and keeps it functioning ? Is there sanething which has
existed before we entered life, even before sanen and egg caire into
contact ? Is there soiie factor or elenfönt vrfiich will survive after
our body has ceased to function ?

I do not toow the answer to any and all of these questions; but
I like to think it is indeed so. No, that sanehow it has to be so.
Many spiritually distinguished people have thought so. They assured
man that he has an iimortal soul. St. Francis of Assis i was sure that
also animals - including birds and fish - are creatures with a soul
of their own. Modem research showad that also plants like the tarato
- possess a kind of nervous system v^ich make them react to damaging
outer influences,

The concept of an etemal cycle of birth-death-rebirth is, as
you raust know well by now, the rnainstay of Hinduism and its daughter
religions Buddhism, Jainism and Sikhism. To soroe degree this concept
is also comnon to nearly all religions. But in Hinduism - and vaguely
also in other religions - rebirth, that is the incamation into a new
body, is supposed to be a punishment; and liberation from having to
retum to earth in some form or other, is the aspiration of the Hindus
who believe in the "wheel of sarasara". I will not persue this set
of ideas, as I have so amply dwelled already on this conplex birth-
death-rebirth cycle which is associated with the karraan-nirvana concept
of Hinduism, Jainism and Buddhism.

755

The idea, that a person cx)uld or might be rebom after he has
died, was originally unknown in Judaism. In the last centuries of
the antigue the idea of a reincamation of the soul into a new human
creation was adopted frora neighbouring cultures, along with a belief
in a heaven and a hell. The Jewish concept of "T i k k u n", - a
process of correction and repair as elaborated in the Cabala - seems
to have been borrowed fran the Hindu belief in the transmigration of
the soul. Christianity has adopted a similar view of the soul 's ordeal
or otherwise after death, and has solved this prc±>laTi by instituting
the dogna that Christ 's death has freed nankind fran this form of divine
or of fate's reprisal. Islam has maintained an undeviating approach.
It does not have the belief, that an individual can retum to earth
in a new incamation. It preaches instead, that the individual retains
his soul and bodily configuration wherever he lands after death - in
a blissful existence in paradise or to a painful fate in hell.

However, even adapting to my own view of our fate in life and
thereafter the Hindu concept of karman - as well as to its adaptions
by, and its implications in other religions - I have still not ceased
to be puzzled by all I have read and leamed. I cannot understand
vÄiat these religions and faiths see as the purpose of it all, God
has created mankind, \<ie are told by all the religions, fundainantally
and in truth for one purpose only: that it passes through a life on
earth füll of pain, suffering and teinptation, ending finally in death.
But we are not told for vtet purpose all this is going on ? Because
vfet we are told as reason can impossibly be true 1 Surely, there
must be a definite purpose, cons idering the elaborate structure v«^ich
has been given to our world, and cons idering the unbelievable and
complex perfection into which its inhabitants have been nade to develop
in stages of ever greater perfection and capabilities !

The theologians have come up with an answer. In every generation
philosophers have tried to find the ejqilamtion. And the scientists
are not far behind with their sets of proof . More or less each one
of these leamed individuals teils us, that God wants raankind to nature
into perfect ethical beings. To this end he has introduced good and
evil into the vrarld, arx3 he watches mankind's struggle to chose goodness
and overcome evil. Is that all, I cannot help asking ? Vlhat is the
meaning, the purpose, the hoped for outccxne of it all ? How can I
maintain my belief in a Suprane Being, v*iom we perceice on the one
hand as the Creator, the Architect and the Ruler of the Universe, and
v*io is at the same time presented to ixe as having instituted on earth
such a petty, vengeful System of life. And even if this so, I ask,
can it be that after our life has come to an end, such fanciful

756

t

t

institutions like paradise and hell will be our fate in order to balance
our account sheet of punishments and rewards ?

Why are we hunians not given enough tiiifö to nature until \^ gain
perfection ? The "tliree-score-ten" granted us are by far not enough;
and the fanciful explarations the theologians offer^ are certainly
not of the kind to satisfy a critical mind.

And finally I have to ask^ what has God decreed will happen to
his creations after they have perished ? That is to say^ v^at will
happen to his creatures after they have died ? What will happen to
what is Said to be imnortal element in us^ to our souls ? His Jews^
Christians and Itoslems are either maltreated in hell or granted a
sterile existence in heaven. I do not want to detail here all the
fanciful deoorations^ embellishments^ nor all that stucco which the
various religious Systems exhibit in order to rope in their faithfuls.

Hinduism^ Jainisin and Buddhism go even further. They punish the
individual for sins he has cormiitted in his last as well as in all
other previous existences, by making him pass through one rebirth after
the other - in ^ich he often retums again in human shape at best^
or as a low breed of aniinal or even as an insect. And^ they hold out
as a blessed reward for the undestructable Seif in man, that is to
say when the lucky soul has after uncounted rebirths finally cleansed
itself of all the blemishes it has accumulated in previous existences,
- when it is at last pure and perfect - it is perraitted to ^2nter Nirvana
where it dissolves and disappears; where it is totally absorbed into
nothingness. I have heard wise Brahmins and Hindu professors explain
to me that, when the liberated soul which bums like a bright and clean
flarne, is allowed to enter nirvana, it merges into the etemally buming
flame of the Great Seif itself.

But, I had still to ask, is this a purpose ? Can one believe
that a Supreme Being, that a World Essence, a Super ior Intelligence
or whatever naines are given to what we know as God, would see a purpose
in such a process, in such a program, in such an outoome ? Can man
cherish the idea that such an eventual outcane is the ideal for which
he strives and hopes ? Can it be possible that all which has been
developed in the millions of years of evolution can have been created,
can have existed with such an aim in mind ? Can the miracles of living
organizations; can the various, iinnensely large and canplex religious
institutions; can the deep-rooted spiritual organizations; can the
irnpressive scientific developments ; can the deep philosophical insights
have been evolved for, and be satisfied with such a Solution ? Have
they been striving and searching and growing only to land with such
an end result in mind ?

757

From the way the "experts" - from the mystic to the theologian
- present the issue I have raised^ I am led to think that they want
me to believe that all has been created for God to have fun with us,
to play games with us.

But without any doubt^ God does not play games.

I have a different^ a more respectful, a fully trusting^ and an
even more intLiiate view of God the Creator^ of the Supreme Being.
I have arrived - undeniably under the impact of what I saw and leamed
in India - at a deduction which alone appears to me the logic one.
I have accepted as a fact^ that we are indeed here on earth for a
purpose. I feel certain^ that with our death we do not cease to exist^
but that the imperishable part of our personal ity^ the soul which we
harbour within us^ is again and again retumed into a new existence.
And the humans* very existence is only explainable as a lifelong period
of testing and cleansing, of ripening and perfecting, until we finally
reach a stage where we - that is those v\^o in the course of one
incamation af ter the other have passed at least most of the tests
- have approached to^ and finally ripened into^ a form of ethical
completion. I mean to say when they have been cleansed of the slags
of mortality^ and are called upon to become part of a new inankind.

I have with these few sentences painted in keen strokes what^
for want of a better name^ I want to call my philosophy of life.
However^ I must confess^ that what I present has only vague and shadowy
outlines. And having arrived at this point I must warn you - and remind
myself too - that most all of what I am now going to write^ is beyond
that logic firinness of which I have boasted a short while ago.

Vlhat I am now present ing are ideas and conclusions I have had
to form and to accept as a working thesis^ as a hypothetic background
to the philosophical structure I have sketched for myself.

The process of logical reasoning has brought me to the lirnit of
what I know - or of what I think I have the right to claim as a true
knowledge I have acquired within ne^ by me and for me. Conjecture^
surmise^ guess work^ if you want to call it^ have to take over at the
border where firm Jcnowledge ends. Although this border of my knowledge
joins that of all our knowledge^ and although mine is slowly shifting
into the crepuscular realm of the metaphysical ^ it remains the limit
to what we know or shall ever know in our lifetime. Personally I am
glad that the ultima te truth is hidden from us; that we have to be
satisf ied with assumptions and with hypotheses - and with hopeful
anticipation.

7%

A wise Providence has prevented us from ever acquiring the ultinnte
knowledge. We would otherwise not care to develop an interest in
what is ach-ievable in life; and we would be deprived of the zeal never
to Viola te the ethic behest of our existence.

Again I caiie back to the question which agitates tlie mind of
man today - and mine no less. How did the Universe^ and in particular
this our own world conie to be created ? Why were the Universe and
our individual world at all created ? What is inan's place ^ purpose
and end in this creation ?

I am certainly not the f irst and only one to have raised such
questions. The quest for this toowledge has filled original nvan's
life and motivated his actions as soon as he started to think and to
reason* The fundamental question whether the world had been created
by a Creator^ I have already^ and I think unequivocally so^ answered
in the affirmative.

The Bible reports that the world ^ and with it the earth planet ^
were created ex nihilo by divine fiat - and in the wake of what the
scientists call the "Big Bang". The Bible says that the universe was
created by God's word and that the process of creation continued for
six days. Whether these tiiTie units indicate micro-seconds or billions
of years is left to the individual 's choice of commentator. Everything
Said and written about the creation of our universe is speculation,
v/hether told by storytellers^ whether r^ecorded in the Scriptures by
the founders or propagators of the individual religions, or whether
jubilantly presented as scientific discoveries. Questions galore arise
after every sentence recorded in these tales.

What I am now going to mention has a reference to the Bible ^ as
I somehow feel that inany of the biblical tales reflect^ next to their
moral lessons^ an implied deeper knowledge. The biblical sayings
to which I refer^ have also an affinity with vy^at I want to convey.

Every unusual or extraordinary event described in the Bible ^ you
will agree^ fundamentally points to an extra-natural event. For
instance^ Genesis records that all living beings were created from
the same material^ the 'clay of the earth*. Also Adam and Eve were
created in this way. We do not leam in exact words if other humans
were then or thereafter created in this or other way. Had at that
time^ and at the time the gates of Eden were for ever shut^ also other
human beings been living next to Adam^ Eve and their children somewhere
outside the Garden of Eden ? The Bible mentions that "Nephilim were
in the land in those days and also afterwards". The word nephilim
means "fallen or inferior". To v*iom and what do they allude ? Our

759

phantasy is given free rein to fill in the answer.

We raust not overlook, that what we read in the Bible is to a
graat extent the filtrate of historic or mythological evants, of dreaxns
and emotions v^ich the antique peoples were experiencing. (In our
cxjntext I speak of the people v^o had lived in what we call the Middle
Fast today. ) And neither must we overlook, that what we read in the
Scriptures does not only reflect the concepts, the mores and the
language of the writer - and also the purpose and the interest he
himself and the group he represented had in mind - but also the covered
up knowledge or \Aat they believed to be hidden mysteries v^ich the
wise inen of their times wanted to convey. Nor must we overlook, that
what Judaism preaches and teaches, its principles of faith in general,
is based on the inplicit Claim of the Ibra's divine origin.

With this perception in mind we are to value the assurance that
the revealed word, and the developments narrated, contain within so
much depth, such profound etemal values, that every new Situation
and every new scientific discovery, at every point in history, can
be ajpropriately dealt with on the basis of the existing text, its
values - and its hicMen hints.

When we read the Scriptures with this waming in mind - that is
when we try to read between the lines - we shall not fail to discover,
that the waming and advisory words of Israel 's leaders, starting with
l^oses, and her prophets until the time the scriptural canon had been
completed, hinted at a testing period which Israel and all the nations
of their age had to face. These mmings in Judaism 's Scriptures,
and v^at resulted from the naglect of these wamings, have in particular
to be read with refarence to the land of Israel and its individuals.
But we must never forget that the Bible - and this applies also to
the translations of Luther and King Janes - were coraposed, and had
been written for, a public with a different education, with different
tastes and with different belief readiness than ours of today; and
that mostly .an antiquated rigid language, and not rarely crude and
rüde Word pictures - which today do not provoke an echo in us - had
been used be it in the original, be it in the various translations.

We must pay careful heed to the wamings of today 's scientists,
who point to the unmistakable indications that our earth, our world,
is moving tovrards seif -ext inction. I mention this because it forces
me to ask whether this is the f irst earth-world which has proved
incapable of governing itself ; of maintaining a careful household of

760

its naterial provisions ? Is our world perhaps not the first one
which failed to ad just Itself to the laws of self-preservation ? Is
this perhaps not the first population blessed with reason and provided
with knowledge, which has contravened the taasic ethical laws ? For
ultinately the lack of obeyance paid to these ethical danands underlies
nun 's trend and inclination to violate the rules of conduct I have
just mentioned.

I have already mentioned the dinosaurs v^iich lived for 50 million
years until - for reasons our scientists like to speculate upon - they
suddenly disappeared sorae 100 million years ago. We are told that
the huge subterranean oil depots testify to the extinct dinosaur world
- but this doas not explain the fact, that the largest oil deposits
are in the Middle East where dinosaurs have never existed.

Have I not the right to ask, \*iether a previous world has provided
this oil with the Arab sheikhs enjoy today ?

Are we the first human race \^ich has failed to live up to the
Ideals which pre-suppose our existence ? Are we going to be overcone
by the exhaustion of the earth's supplies or the ongoing poisoning
of the atmosphere ? Have there been previous human cycles, previous
human-like creatures ? Were these possibly the "nephridim" ? Our
ancient sages too appear to have pondered this question. The first
chapter of the Bible reports at the end of every day of creation "And
God saw that it was good". On this the Talmud coraments, that there
have been other worlds in the past which God destroyed bacause they
tumed out not to be good enough.

We have no written or archaeological records to sufport such an
assunption. I^r is it likely, that we shall ever discover any such.
History 'knows* about the hominids of pre-historic times, the precursors
of today 's mankind, only frora a few artefacts discovered here and there.
Our first records of humanity's antecedents date from about 100 000
years ago, i.e. since Neanderthal Man started to bury his dead. Other
hominid fossils have been found in many parts of the world. Some 40
000 years ago the Neanderthal race disappeared and was replaced by
the Cro-Magnons. Why ? Our scientists have formed many theories which
only prove they do not know why. The first recorded history we have
is in hieroglyphic form. It dates from 5-6000 years ago. One may
presume this was the time of Adam and Eve - the time of the beginning
of our p^se of humanity, and also the beginning of history.

What I have outlined in the course of the preceding hour are the
etemal issues v*iich have occupied and agitated irankind since ever.
They occupied the mind of primitive man in the dim past; it agitated

761

the philosophers of all cultures; and it stimulated the theologians
of all ages. All of thera have catpacted their beliefs and their ideas
into Systems, of which all are in some form or other religious Systems.
However, all these idaas, ideologies and thought structures are not
tased on solid facts; their interpretations are at best generali zations
which have been rigidified into religions.

I have studied them all. I have admired many of than. I have
often found more resonance with some primitive beliefs than with many
of the well reasoned philosophies or with the elaborate theological
arguments. But although I have discovered in most of the religions
I know elements which I sansed contain valuable truths, I have not
discovered any which could satisfy iny damands or would fill in my
requiraikants .

After this deviation I shall continue with the outline of the
way I parceive the world and my place therein.

What I have said about man 's place in the divine plan, and his
mturing through trials and tests which will fine-tune him into an
improved and possibly, at a further stage, into a perfect ethical being,
must lead to the naxt conclusion; that over the millennia cartainly
only a relatively very small percentage of mankind can have successfully
made the wished-for progress; can have been found worthy of being
preserved; can have been selected to be further progresed; can be given
the Chance to achieve ultiraate perfection.

The residue, those who have not made the grade, must of necessity
have been made to fall by the wayside.

It logically follows, that with every generation more and more
perfection is achieved; and that an ever greater number of qualifying
individuals is being formed. Or should I have concluded: it must have
resulted in an ever lesser and lesser number of people, although the
World Population steadily increases ?

In the scheme I visualize, these tests are to avaluate the ethical
qualities of an individual. They explicitely probe his inner strangth
to overcome temptations and to control his inbom negative traits.
It is a form of kaman v^Mch does not radically elirairate all those
who fail. In case the human material has overall proved itself valuable
in other respects and in other existenoes, the inbuilt control instance
we all carry within us, that which I postulate as cur soul or Seif,
will give the individual another Chance - in another existence - to
overcome - in other existences - those negative features or weaknesses
he could not correct in is past life - or which he has revealed afresh.

762

I think that many among those v^^o are thus favoured^ that is those
more advanced souls who have shown considerable progress in ridding
themselves of their personality defects and other character-f aults ,
are granted a vague awareness of their preferential Status • For they
will becjorne mindful - at first vaguely and later they will recognize
with a certain degree of confidence - that they are under a certain
protection; that there are times and oocasions when by the Intervention
of sonething unexpected; or by an illogical decision of theirs or of
others; or by what seeiiis an unfortunate mishap^ they are prevented
from making a decision or from taking a step v^ich, in retrospect they
recognize witli awe and gratitude, might otherv/ise have proved dangerous^
unfortunate or even disastrous. I could raention many an episode \^ere
I was prevented - by what appeared to iT>e in the past as "good luck"
or misfortune^ as by coincidence or unwittingly - from rtaking decisions
which would have at best put me on a different path in life, or whicxh
in sorae instances might even have endangered my Ufa.

These individuals thus favoured f eel they are protected by what
the Storytellers like to call a "guardian angel" - the kind of v^ich
Jewish mothers like to describe. My MDther once found an occasion
to teil ine that Moses ^ \^o had been taken as a baby into Pharao 's
household^ had arosed the enmity of the ruler's soothsayers^ who
suspected the child of one day tuming into a danger to tlie egyptian
kingdan. Tb prove their suspicion^ they placed two basins in front
of the baby^ one filled with glittering jewelry and the other with
buming ooal. Of course^ young Moses tried to grab the sparkling
finery^ but his guardian angel pushed his hand into the other basin
from which he took a buming coal and brought it to his mouth. This
saved his life - at the cost of his becoming a starnmerer all his life.

Let me take you a step further.

What I have said about the fateful testing of the individual
applies no less also to states^ peoples and nations. And in {;^rticular
to the Jewish people which has been tested since it was bom a people,
since it had been hammered into a nation^ and since it had been
appointed to be the paradigm on vy^ich other nations have to measure
theiiselves •

I shall take up this matter later on; and with the help of the
Statement I have just now made, I intend at a later stage to clarify
my Position; and I shall then take the opportunity to enlarge still
further on this theme«

The result of all these reflections and thoughts; the outcome
of all these observations and studies^ have strengthened me greatly

763

in my pride as a Jew; in my faith in the Jewish people's special place
in the scheme of things; in my certainty that Israel has a special
role to play. I am certain that ive all - the State of Israel and the
Jewish people, Israel and the nations of the world - are being
incessantly tested, I have cane to understand, and have become
convinced, that I and every human being in the world are at every step
and every minute tried and tested. Day in and day out we are placed
in situations in which our moral fiber is tested and our character's
fortitude tried. The quality of our future existence beyond this life
on earth depends on our passing or failing these tests.

At last I have come to the stage where I can canplete the outline
of the reasons, with the help of which I hope to justify what I have
had the courage to raention to you in the last hour or so - that which
is the fundainent on which my personal philosophy rests. However, you
should bear with me, Itoshe Chaira if , due to lacunae in my mauory, I
repeat myself at times. Itecause I have an excellent memory, I have
nevar feit the need to be a diarist or a note taker. But when there
is a tumultuous outpouring of my ideas like now, when 1 attempt to
clad in not always adequate words what has become to me a firm
knowledge, I may incline to repress or displace facts in my mamory.

Above all I want to conmunicate to you, how I face the most
fundamental of all issues, viz:- whether there is a Creator, a Suprerae
Being, a Higher Instance, a God. With the help of my recall of the
experiences I had in India; with the help of the digest I make of the
the daily events I observe; with the help of the way I judge the huuan
errors in our society; with the help of the way I have to criticise
the shortccmings of our leaders; with the help of the sorrow I feel
about the moral defects in today's political life, I want to categorize
those who sense their duty - and those who are blind to their destiny.
I shall reflect aloud, \*iether man has been specifically created,
or whether by ratioral selection he has developed via the animal world
from the original amosba-like cell, which lander suitable clinutic
conditions had caie to be formed out of oxygen, hydrogen and nitrogen.
I shall have to clarify my viewpoint of man 's place in the world, into
what kind of divine program, if any, he fits, and what in such a case
this own program has to be.

Scientists teil us, that a billion years ago - perhaps more,
perhaps less - life started for the first time on our planet. It
Started from that Single cell l have raentioned, and which finally
developed into the conplex human being \^o has built towns, created
sensitive Instruments, flies through the air and walks on the moon.

764

It is iiTipossible for nie to accept that by Chance^ by coincidence^ by
natural selection of the fittest such unbelievably complex living beings
could have resulted; such beauties of anatomical structures; such
unbelievable exquisiteness of biological reactions; such rnarvels of
physiological functions; such intricately inter^cting societies.
I am not going to - I do not think I have to - recite in this connection
a list of the mechanical^ scientific and other intellectual achievements
of the genial human mind. I can only refer to what I have leamed^
to whatever I see and know.

It is impossible for me to accept^ that the intricacies of the
human and other animals' brain could have resulted from a primitive
concoction of primary chemical elements through a slow development
by trial and error into the conplexity which is man^ or even into that
of a dolphin. I marvel that man 's need of Vitamins and plants and
fruits are readied to supply his wants. I cannot view the structure
of a Single human cell with its cliromosomes ^ its chemistry^ its genes ^
its WA, to be the outcome of a chance development. Even 20 billion
years would not be enough for such a multi-faceted iiarvel to have
happened^ were there not a direction^ not a guidance.

I do not deny that there have been enormously nany trials and
errors^ much experimenting and a continuous selection of the fittest;
that there has been^ and continues to be^ a merciless discard of the
unfit^ as the school of Darwin and others has formulated. However^
this has to have happened^ at every developmental stage, under sotne
kind of supervision; under sone sort of guidance; under the direction
of some kind of detemiining idea; with a specific program as goal.

This is the view I have of our wDrld^ of the way our world
functions; why our world is nade to exist; and \>;hat influence fate
has on each of our lives.

I have greatly benefited from this knowledge I have acquired.
I have gained the faculty to judge whatever I see^ hear^ read and
observe around me - as well in and of myself - in how far it involves
a test of the individual^ of a group or a party^ of a generation^ of
an Institution or of a country. And everything I experience; all which
goes on - and to which in the past I have reacted with anger^ with
incomprehension or even with desperation - has become understandable
to Tve, has clicked into place.

And as an additional benef it I have leamed to admire with
patience and understanding - not rarely with awe and reverance - the
way the God of the üniverse^ the Great Intelligence, the Great
Architecty the Great Judge watches over this earth and all which happens

765

interfering caily rarely, and leaving it to man and wonHn how they want
to shape their own fate.

Once I had ccxne to this insight and had given substance to my
Weltanschauung I tried^ under their umhrella^ to apply these evaluations
and Standards to the daily activities I observe around me; to what
goes on in my nearest environment; to what is happening in the world
of small and large politics; to what I continue to leam of the evolving
history I live; and from the Interpretation I give to the recorded
hi Story whose traces I see everywhere in this country^ in its people
and in its culture,

The very same measurlng rod I have begun to apply to the actions
and reactions of inen and women with whom I come into daily personal
contact; to what I read in the press; to what is publicly discussed«
And again and again I have been confirmed in my .belief ^ that the world
would be a better place to live in, if everyone of us - and mainly
so those in the national and international leadership - would realize,
that they are constantly tested and tried; that next to their moral
worth and their reputation also their moral wellbeing and their possible
selection to a higher level of existence are at stake; that the
evaluation of their moral worth depends on the way they meet the
difficulties they face, and in the manner they behave to the simple
people they encounter - including their own seif, \Vhoever cornes to
such Cognition and leams to perceive hiinself - personally and at every
moment - on trial and under test, is liable to consider and judge
everybody eise as equally under trial and test; and he will, at the
highest level of cognizance, modify his own comportment to inake it
possible for his Opponent in tum to pass his own tests,

The knowledge, that we carry an inbuilt control instance in and
with us; the awareness that we bear responsibility for our present
present and future future; and the realization that ever/ one of us
harbours an etemally preserved and constantly evaluated Seif, will
induce the ones of deeper perception and with a higher potential among
US to cultivate a careful and understanding, even forgiving attitude
towards our fellow creatures.

Only those who forget that they are endowed with a soul are liable
to feel threatened and abandoned by the difficulties they encounter,
and will be tempted to overstep the limits of the permissible - unless
they quieten their urge to a Spiritual advance and prefer a pedestrian
existence, one in v^ich they thiric themselves without responsibilities.

Advice and guidance to handle these propblems, and above all to
ovcercorre one 's spiritual inertia, one cannot find in a religion.

766

Nor is a oounterv,/eight, by which tha individual is balanced against
his subcoscious ascapism^ built into any of the religious ideologies.
But I aiTi fully convinced^ that a kind of ethical guidance^ which did
not have to face inhibitions and to overcome inertia^ had once been
the essence of the original ^ most surely divinely inspired, religion
of early mankind.

Fundamentally and a priori I believe^ tliat everyone of us is
endowed with the same potentialities ; is provided with the saine
possibilities; and is offered the same opportunities . For these are
qualities which are lodged within us^ with us^ for us. We differ oily
in the degree in ^ich we master our endowments^ how we have then act
in our actions - and I would say also in our thoughts. Each one of
US has a priori the power ^ the potentiality, the opportunity to benefit
froni what is achievable to every man who exerts self-control and seif-
awareness. For thereby he is shown^ to some d^egree at least^ the
aiiproach to a level which approxinntes perfection. But take care 1
Even the rare individual who has reached a high degree of perfection^
will under the best of circumst.ances not have become a god-like figure
with regard to endowments or rights; but it will henceforth be easy
for him to pass all or most of the tests he is irade to undergo. You
can be sure^ that such a success will grant him a sense of achievement;
that it will bless him with the strength bom from his self-assurance;
and that it will bestow upon him a feeling of happiness^ of completion.

By such ineans^ and with such an achievement, many of us will in
addition be iiade conscious of his or her relationship to the Godhead.
And once arrived at this stage, we might be made to qualify with greater
ease for a higher level of consciousness,

This realization of one 's achievable human values, and the
endeavour to live accordingly, does in no way imply that we have to
walk with excessive caution along the roads and through tunnels of
life; that out of fear we might take a misstep we should think it wiser
to renounce the pleasures life has to off er; that in order to avoid
temptations we should better retire behind the walls of a monastry
as the Buddhists and the Catholics recomnend; that we should believe
ourselves under the constant threat, that our huiian, normal, self-
preserving and self-respecting reactions might be counted against us.
We are not expected to be saints. V/e have not to swallow Insults,
nor should we tolerate injustice. It is not denvanded of us, that "for
the sake of heaven" we should submit to buddhist meekness or adopt
ghandian self-negation or tum the other cheek. What Buddha taught,
Ghandi said and Jesus advised in this respect cannot be guidelines
for the creatures God has created.

767

I think the contrary is the truth: we should react as we feal
we are justified to react - as long as we remain conscious of our
failing whenever our behaviour is exaggeratedly hostile; when we might
react in an uncontrolled selfish manner; or whenever we are unjust^
inhuiiian or even only offensive towards our fellowrnen. But also our
failure to react - out of caution or of fear as we should have acted
or reacted as normal, honest and dacent inen - has to be counted as
a failure.

With all my awareness of these guidelines, I do not feel guilty,
nor do I fear I have failed, when I give vent to reactions which are
bom out of my inemories, iny urges - unless they reveal signs of
character weal^esses, or lack of control, which I myself accept as
inexcusable.

Thus, for instance, I have been sensitized against anything which
I Interpret as offensive to me, as a hurt to my self-respect. I do
not feel the need to give up my res^entments , even if these are possibly
judged a weakness of character. I strongly react to anyone or anything
which hurts my self-esteem or infringes upon my honour. My unsolved
resenbnents are the outcane of my personal experiences in my childhood,
and my student years; and, above all, by the unnecessary suffering
I have oteerved man inflict on his fellov/men. I realize with regret,
resignation and shame, that I can still react with hatred when I find
myself in such situations or when I am in the grip of the manory of
such in the past.

I cannot forgive the people who, without any discrimination, hate
and degrade others because they are Jews, or MDslems, or 3lac]^. My
reaction indicates to me with cruel clarity, that I have still a long
way to go; that I have not yet matured enough; that I have failed in
these specific tests.

I resent the societies and the countries in which antisemitism
is an accepted fact of life. I resent all unjustified and irrational
attacks on Israel - and I do not know a country anyv\Äiere in the world
where this not the case !

You rnust forgive me, I^foshe Chaim, that my feelings overhelm me
so strongly at times. I regret that this trait may make my renarks
and reflections appe^ar polemic in your eyes.

Tb this day I cannot forgive Germany. Neither can I forgive
England. I had in my youth a great respect, even an affection, for
England. But this was dissipated after my stay there some five years
ago. I cannot forget that England is responsible for untold thousands
of Jews who died in Nazi tines. My memory is in addition filled with

768

bittamess, as the British tBactad in this way tacause thay feit
entxtlsd to iook down upon the Jews; h3o..ase they usurped to thamselves
the right to despise the,„. -a^ n,c,U;* have played a pione^ing roie
xn the spread of the blood libel. i ,:ama™ber that Mward I. chos.
ths nsha te'Av Day to expell the Jews fron England; and I was not
suprtssd when I ieamed that Hitler oopied hls exan,ple. whenevar I
tar read er a™ otherwise raml«i«ä of Instanoas of the wtish peopla's
hatred for the Jews - espaoially when it is dlpped in arroganoa - „y
resenb^t often tums Into hatred aven though I know that these
laanifestattons of antisemitlsm are the trials Jewry and Israel have
to faos, and that thay are instru™»tal in daciding our fate and future.

I was surprls.3d to discover that Israeli diplomats and historians
avoid outspoken conde^nation, or using strong v«rds „hen recalling
the mndate Ti^- , that is tha dacades the British »ara In oooupatlon

of Palestine.

The strongest reaction I found in raoant history bcoks «s that
of Benrretta Szold, „ho expressed harself about the misbahavlour of
tha British sha had witnessad by describing in diplo.Bti= u«äerstat^t
their attituda to tha Jaws of Palastina in 1942 as "...oold nautrality
bordering on lies".

J^ortunately l can affort to ba ,^re outspokan than Jewish diolo^ts
or those whosa ramarks nvay cause daitage.

It graatly dapresses ma, I must oonfass, that I fael no less an
...tagonis», agalnst Mtain than against Gar,«ny. ihe ^jority of tha
Germans have today at least galned an Insight into tha crtes their
^rents and grandjarents have comnitted. it somawhat soothes my angar
that they are ^»ortified by their nation's past and try in many ways
to reE«y their ™oral debt. But you oannot say this ahout the British
Ijn glad I did not parsonally witness their cruda, obnoxious hahavlo^
whan thay wära the nandatory power hera in Israel.

tod most of all I canot forglve tha Jews who worked for the Nazis
or spied against Israel. l was s,nittan whan I leamed about the Jaw
Fackanhal™ who spiad for tha Nazis in British Palastine; -when I r^
about tha Jew Trabitsch *o offared the Austrian Nazis his Services
as spy against tha Jews, when I ^s told aba.t mx m.^ who fon,^
tha ^^Organization of mtional-terman Jews", welco,-»3d „ith elevated
am the national revival of Nazi c^n^y" and dressad in a »rfification
Of the Nazi uniform.

YOU ^y be surprised to hear me say all this - but I azn well aware
that I am not j^fect - or would l be nore justififed to feel imperfect
were I not to harbour - and to exprass - such resentments ->

769

Ifeve I to be put me on trial for what I have said ? Is the
attitude I have taken worthy of being countad a test ? löve I failed
in my trial and test ?

If so, I cannot help it. I have already judged myself more
severely than you or anybody eise c»uld. I cöncede that I have exposed
one of my individual failures, that I have given an indication of a
negative trait in my character. However, I am also conf ident they
cannot be taken as proof that I have failed in the pursuit of my Ideals.
You can only conclude, as I do, that I have still a long way to go.

r

I will go even further and acknowledge, that I harbour in rae still
more "weaknesses"; but on the other hand I know also, that I have
succeeded in freeing myself of matters which would formerly have caused
me anger and frustration. And nark well 1 l did not do so by pushing
these unpleasant thoughts and events bade into my subconscious raemory
archives. I have certainly changed. I do not to wax anymore revengeful
about people's actions even though my threshold is still rather low
in this regard. I am sure I shall in due course eliminate many more
of the negative traits I harbour. Today - without calling myself a
hypocrite as I did until not long ago - I can disregard what I would
formerly have called an offense. I can now wave off as unimportant
what in the past would have made me unpleasantly react in defense,
if not with outspoken hostility. Whenever I fall to maintain my
intellectual or emotional equilibrium; or whenever I realize I am acting
mainly to preserve my seif -respect , I know I have suffered a setback,
and I decide to see in this experience a lesson I have to leam.

When I realize I have done wrong - be it to God, to my fellow
creatures or to myself - I confess my guilt to myself first, and to
those affected whenever this is possible. And I confess to myself
my error or guilt v^enever whenever I suspect I may have contributed
to possible negative actions and reactions of the others with whan
I have been involved.

I readily confess that in the past I have not been a forgiving
person; that I have reacted excessively when I have been made to feel
offended. This is no more the case. I think I have from the first
days of my Indian pilgrimage known the futility of such reactions;
and I have become aware that by my reactions I have ultinately only
degraded myself.

been

770

brought back into my conscious sphere by vtot I have been telling you
just now.

When I open the gates of my mernory and mset again my past, I relive
the injuriGS to my psyche, and the emotional pain I had suffered frora
the death of my parents. I have noticed, v^enever I remembered mcments
of anguish and epsodes of unpleasantness in my past, how great had
been the bürden my subconscious mind had for years been carry ing. And
I realize then, that when these memories en^rge, they are liable to
temporar ily abrogate all my best intentions. The maient I became aware
of this weakness, I could finally free myself fron this incubus. I
have since leamed not to let myself be enslaved by unpleasant past
memories, I have succeeded in this by telling mysellf , that by
wallowing in the gains and agonies of the past I indulge in v^*lat is
nothing but pathological seif- satisfaction.

Consciously analysing and dissecting my subconscious ly motivated
reactions I came to the conclusion, that I have the tendency - and
the faculty - to remember more and longer than others vAom I have
specifically questioned about this. I think that to a very great part
my ranembering and never forgetting is an inbom, a national, a jewish
trait. I did not mind this connection, when I became aware of it.
Consciously I eliminated only the remembrances of my personal past.
I enjoyed my victory over my resentment about töst personal injuries.
I did not allow m/ efforts at forgetting to interfere with my global,
my jewish memory.

I am well aware that I, like most other conscious Jews, carry
within me all the Jewish past. I was not surprised when I first
perceived, that remembering the past is a specific characteristic of
the Jewish people. Nor was I surprised when I became conscious of
the fact, that it is this characteristic v«^ich has maintained Judaism
and vMch has kept alive the Jewish people until this day.

These deliberations have great ly contributed to my education.
Now I know within ne, that it is not wrong to remember - but only
silently and never vociferously. "Remembrance is the key to
Redemption" , said l^bbi Balshem Tov, the 18th Century founder of
Hassidism. "Those who cannot remember the past are condemned to repeat
it", wrote George Santayana, the pilosopher. "judaisra and the concept
of the tMessianic Redemption are founded on the idea that Göd rananbers
forgotten things and people", said Rabbi Joseph B. Soloveitchick. "Uke
a cloud sailing in the blue of the sky above, Judaism winds its way
through history, refreshed by memories of its holy and hoary past as

771

by a soft breeze'^ wrote the sociologist Werner Sombart^ no great friend
of the Jews,

Does the realization of my having corne to term with the meinory
of my personal past experlenoes cause me happiness ? Even if I am
not always successful^ even if I have occasional "relapses" ? Does
this realization relieve me of the need to self-flagation ? If you
do no ask me these questions^ rest assured I did. More than once.

I am glad I can answer all these questions in the affirmative.
I do so not because my attitude is detennined by a "l cannot otherwise"
which might have freed me at least partially fran feeling guilty, but
because I know that an obstinate memory belongs to my fate as a Jew;
and because I know that though having coirva to terms with my childhood
memories^ I shall never forget my people's history, its suffering -
and its fate. I maintain, that my Identification with this load of
national memory is nothing but my duty. It certainly does not make
me unhappy.

I am not a hennit nor an ascete. I endeavour to make my life
as happy as my mental attitude and my reactions to my environment
permit; but I do not seek happiness in this existence to the exclusion
of all and everything which is unpleasant. Nor do I repress anything
^^ich might cause me disccxiifort - as otherwise^ I am sure^ my searching
would be impeded and my criticism dampened. I am only wishing for
contentment and appeasement - and rny philosophical world view^ I
confessy has made me gain these.

But I am sorry for those who want to be happy at all costs; v\^o
strive for happiness to Surround them like a protective cloud; ^o
pray for contentment to keep out all unpleasantness and danger; who
do not look for happiness within themselves; \*io have not understood
that true happiness canes to whose who have inner peace^ v*io hiave gained
an inner equilibirium. I pity those who have sooner or later to be
disappointed on discovering, that having found their happiness they
have by no means also solved all their problans; that they have possibly
only successfully passed one test of their character - and are about
to fall the next one.

It is rare for man to find true and lasting happiness^ as he must
achieve it in his conscious struggle with his weaknesses. Everything
eise will tum out to be an illusionary and fragile State of mind.

772

In his old age, looking back on his life, Goethe cxxnplained that
in his entire life he had not known four consecutive weeks in v*iich
he had not feit miserable. Martin Luther too ooiplained in his
advancing years^ that he had not known what happiness is; he had lost
all interest in life and wished it would end.

Also the ancient Greeks knew of the futility to search for perfect
and persisting happiness; all their philosophies ^ their cultural heights
and their military successes did not prevent their realization^ that
happiness is not assured to man.

"Nothing then is raore wretched anywhere than man of all that
breathes and creeps upon the earth"^ said Homer in his Iliad.

True happiness^ however^ can grow fron the satisfaction with one's
achievements in the daily struggles; and still more can true happiness
be gained from the contentment bom by one's inner peace. For such
a State of happiness indicates^ that the fortunate individuals have
overcome that inner feeling of emptiness and of uselessness which even
the best adjusted among us does sense at tirres, and which overv^elms
those v\^o are never blessed in this way. Qnce we have achieved such
inner balance^ we shall be unshackled from the sense of resignation
and defeat^ which is ours when we know we have failed. This inner
balance will encourage us not to give up - be it in despair or in
self-disgust - and to count on the better days which will sooner or
later be sure to be ours.

Whether soothed by one's religion or religiosity^ or supported
by one's sophistication, a sensible view of the spuriousness of fame
and fortune is the most protective armour to wear.

"Naked came I upon the earth^ naked I go below the ground - why
then do I vainly toil \^en 1 see the end naked before me ?"^ reasoned
an ancient Greek.

Qnce we have in this way^ or by any other approach \^Älich suits
US better ^ achieved an inner balance^ we shall not feel inclined to
identify - as appears to become the fashion fron time to time - with
either of the two other^äse respectable ancient Greek philosophic
schools, the Epicureans and the Stoics. From the Epicureans stems
the waming not to strive for happiness but to seek escape from
unhappiness^ because a streng feeling of happiness is always combined
with pain. The Stoics teil us^ that the only genuine good that life
can off er to man is the possession of his own soul; all other goods
are lies.

773

Just now, while talking to you - after the above excursion into
f ields which my ref lections have raade me enter in an unguarded iionent
- another thought canes to my mind: not only have the Children of Israel
been tested and tried from the day they left Efcfypt^ from the hour they
achieved the status of a people - and have failed more often then not
the tests they were made to undergo - but Jewry^ Judaism^ and along
with them today's Israel, are in my opinion at this stage of our history
mde to pass through a definite and decisive phase in their existence.
Again and again the Jewish nation has in the past sucoessfully passed
one trial after the other. i^fostly it became aware of its being under
trial - and that its fate depended on the trial 's outcome - whenever
it was also conscious of its destiny and vocation. At other tiines,
however, it has dangerously failed the trial - and this has mostly
been the case v*ienever it had forgotten its destiny and vocation.

Whether appointed or not, whethar by consensus or not, the State
of Israel is today seen by the entire world as representing Judaism
and Jewry. There are times v/hen the world aims at Israel all the
hostility it is free to dispense. Ours appe<ar to be the days when
the Jewish State is exposed to often unbearably difficult calumnies
and rnisrepresentations. In my view these - the behaviour of the Jews
on which the accusations of her enemies are based, as well as the way
tha Israelis react to the accusations - are serious tests of Israel 's
ethic qualities and qualifications. The world 's nations at large,
who turn themselves into a court v*iich presumes the right to test and
try Israel, are in this case indeed fate 's appointed judges..

In such times Israel 's rectitude - and fortitude - can only be
sustained by an inner assurance of righteousness. Her defense and
her arguments can in such situations only be based on the total inner
certainty, that she has kept - at great costs and as far as possible
in the given circumstances - to Judaism' s strictest ethical rules;
and not only on the knowledge, that the govemments - be it when they
Sit in their chancelleries , be it when they assemble in the United
Nations - sitting in judgement over her policies and actions have never
shown impartiality but are mostly, and often so openly, her declared
enemies.

It is a fact that the hostile nations appear unable to form, or
at least to express, an honest judgement because they are oorrupted
by the streng economies of Israel 's enemies.

The monotony, and the repetitiveness of the condannations of
everything Israel does or does not do, has ceased to make Israel, the
etemal accused at the bar of the U.N. 's Security Council, anymore

774

feel bitter, disillusioned or enraged. But there is also a cxxnpensatory
consolation, a baLii in the frequent despairing situations: in many
of the States under the rule of hostile govemments, there exist
representative sectors of the population which are fully aware of the
injustice Israel has to suffer. Israel can be counted on thein as her
friends.

I have never been in doubt - and find my certainty again and again
confirmed - that Israel and its Jews are under divine protection, and
that their enemies - be they states, peoples or individuals - are the
tools of fate by which the Jewish people has to prove itself , its inoral
strength, its true faith, its indisputable humanism. I^ile elaborating
this train of thought I have been Struck by the fact, that history
past and present provides us with the conf irmation, that much of the
anti -Jewish behaviour and actions in v/hich hostile states, peoples
and indivduals indulge, have been trials of the perpetrators themselves;
that the persecutions have been processes in which these rations,
peoples and individuals theiiiselves have been tested; and that in the
past most of these nations, peoples and individuals, who due to their
inhurrvan and iinnoral treatment of the Jews they hosted, have been found
wanting - and have in one way or other had to suffer the consequences .
I am not pointing to the distant past v\Äiere other and perhaps graver
crimes have stained certain nations, but to the peoples who doninated
history in this Century - like Germany and Great Britain.

Yes, I know: there are today still so many other states ;\^o are
outspokenly hostile to the Jews and to Israel, and who flourish and
enj oy an enviable position. I am sure also these will share the fate
of all the other enemies of the Jews.

Allow me to add here the associations which have started to flow
along with what I have just now beeen telling you.

Antisemitism causes in rae such an aversion, such a bittemess,
that they will always take a hold on me whenever I afproach its lair.
Hating Jews is a widespread affliction of the peoples of this world.
It is only in the last two generations - in the wake of the Shoah -
that it has on the international stage been made into an indicator
of a nation's ethical Standards. At least until now has this been
the case.

Antisemitism has connon features with other forms of xenophobia
- a phenomen as old as nationalism - which nowadays plague and worry
the civilized world.

Antisemitism is a xenophobia v\^ich is specifically directed against

775

Antisanitism is a xenophobia which is specifically directed against
the Jews. It is an inventlon of the Cäthollc Church. It has worstened
since medieval times^ when it took on unusual dimension and strength
and was potentiated by a form of mysticisrn^ which divided the v^rld
into the realiiis of Light and mrkness^ of Good and Evil^ of God and
the Etevil« And because the Jews rejected Jesus ^ they were autonvatically
made part of the world of darkness^ of the world of evil^ of the WDrId
of the Devil. In the course of time the explanations of ^ and the
justification for^ antisemitism have been increased and amplified.
In the last Century antisemitism was even provided with a pseudo-
scientific taasis. Nowadays it is the coin with which TVrab oil is
purchased*

All through the centuries antisemitism has brought great suffering
to the Jews. The najority of than has heroically faced the ordeal
of fire and gallows. The persecuted Jews have been strong whenever
they have maintained their belief in tlieir destiny and their future.

You must have noticed^ that I entertain a strong grudge against
the Cätholic Church. I do not mind her doctrine and theology^ her
hierarchy or her ritual. But I do mind her cruel and unrestrained
persecution of the Jews. This ^^es the case in times past when she
enjoyed great political power. Änä in view of her vastly reduced power
the subtle and insinuating hatred she shows for Israel is the more
irritating and offensive. I could remain the friend of many catholic
priests and lay people because I do not blame them for the failures
of their Church; but my aversion of the Church of Roioe^ \>^ich often
tums into hatred for the nefarious influence she still exerts^ has
not abayed.

I fully know that aversion and hatred cannot hannonize with the
inner equilibrium and peace I claim to have gained from the knowledge
of my seif and from the domination I think I have gained over my gross
instincts. But with respect to what I have just now outlined^ that
is when it canes to Christian antisemitism and the Church its breeding
ground^ I prefer to indulge in my yet not fully dissolved complexes.

I agree with v^tet you suggest: let the past ramin v*iat it was.
But let US not forget that the actual history through which we live
today is no less darkened by the deeds of the Church. I cannot forgive
the Church that she has remained silent when the Germans murdered
millions of Jews. I know^ I should not be surprised about the silence
of the Church during the Holocaust. But under the continued impact
and habit of her Holocaust mentality she has continued to remain silent

776

during tlie struggle of the Jewish State for survival. And what is
more: she has revaaled her undiiiünished blas - and not only indirectly
- whenever she blames Israel at every opportun! ty.

In the last decades iiany opportun! ties have been offered to the
Ghurch to !nd!cate that she m!ght have experlenced a change of heart;
but she has renalned sllent whenever she should have ralsed her vo!ce
!n the defense of Jews. There are h!nts from the Vatlcan^ !t !s true^
that !t reallzes !t has to make at least a gesture of offerlng
d!plomat!c relatlons to Israel !f !t wants to prevent rema!n!ng
dlplanatlcally !solated from the pol!t!cally go!ngs-on in the Mlddle
East.

AR IS 0M5

l^la

777

5.

Where do I fit in ?

Moshe Chaim^ rny friend ! Viy reflections have carried ine away
into regions vdiich I had no intention to enter. I appreciate that you
did not interrupt my flow of associations , inemories - and the recall of
certain of my weaknesses of v^ich I have no reason to be proud.

I shall retum now to what has occupied us so far.

So far I have presented myself, ray experiences^ my idea and my
conclusions more or less from a purely academic angle or - if you find
this a rather bombastous expression - I will correct myself and say from
a pedestrian point of view.

But I was and am much more involved than I have so far made you
believe. Far deeper and with my v^ole being.

I am going to share with you vrfiat these my words imply.

During the days and nights I had been pondering all these questions
and issues I have been telling you about^ a thought insidiously infiltrated
my mind. Soon it had lodged itself firmly within whatever thoughts my
mind might form. I tried^ but could not make this unwanted thought^ this
disturbing association of ideas^ go away. It caused me great unease^
I am willing to confess.

The thought which had got hold of me circulated around one issue
only. It assembled arguments and oollected material in answer to the
one question in which my subconscious appears to have become interested:

778

liad possibly some metaphysical factor intervened in the way my life had
evolved ? If this does not ajply to my entire life so far^ at least to
the last five odd years ? Has a super-natural force been instrumental
in deciding the direction iny life had taken ? Can it be possible^ that
if not a superior influenae at least an outside factor of some unusual
kind has persistingly played a role in my life ? Am I not juistified
to speak of a Higher Instance outside myself and my material suixoundings
v\^ich has made me do, observe and leam all I have reviewed so far in
your presence ? And if this is indeed so^ I asked myself^ will this
factor^ this force ^ this influenae continue to direct me^ to guide me
also in future ? Have I been^ and do I continue to be^ unwittingly
involved as a minor factor in sane higher program ? Have I been selected
fron among all^ or most other mortals for a special task or some specific
duty ? Am I a part, even if only a minuscle part, of a scheme beyond
the limits of our comprehension ? Had I been made to travel to India
so that I could prove myself ? And if so, vrfiy and for v*iat ? Was my
encounter with Gobinder Nath; was my encounter with the Head Priest; was
my encounter with my horoscope; was my encounter with India 's peoples,
Problems and philosophies a series of pre-arranged, predestined, directed
encounters ? Was I was made to prove something ? Were these arenas a
confluence of history, of religions and of human problems in v\^ich I was
tested ? Where my actions had been tested ? Had I been sent to India
to mature ? Had there been a guiding hand to lead me, to teach me ?
Have I been made to see the emptiness and the injustice, the degradation
into superficiality, of a group of inter-connected religious Systems which
the World thinks superior in spiritual content and enviable of value ?
Should or will the judgement with which I have been provided, the insight
with v^iich I had been entjrusted, lead me to the true knowledge of v*iat
is the purpose of human life; of what beccxnes of man when he dies; of
vÄiat is the future of mankind; of the available lines of coimunication
by which we can reach the Divine - and whether these lines of communication
have to pass through the switchboard of an organized religion ?

And if all this is indeed the case, I argued within me, even if it
is in part only thus, was I readied to make known to others vtot I have
leamed and understood ? And if this is indeed so, have I to conclude
that I am programmed for further tasks; that I am predestined for a duty,
for a program, for a future from which I can hardly absolve myself without
great cost; without at least an inner hurt; without härm to my psyche;
without a damage to my self-respect; without an injury to my personality;
without a bruise to my soul ?

77»

I unashamedly cx>nfess to you, friend Moshe Chaim, that these thoughts
and thought associations made me feel afraid, very much afraid. I tried
to suppress them; then I argued with them; then I tried to prove them
wrong. But it did not help. I did not succeed. These thoughts did not
go away. I was handicaped by the daily stronger and stronger consolidating
conviction - which, I soon realized, had been inside me already for quite
some time - that I could not deny nor contradict what I had to aocept
as facts, what I had since long accepted as facts; and that I had since
long acted and behaved, reasoned and thought as if these were indeed true
facts; that I had since some time faced these facts as if I had indeed
been entrusted with an important task by some higher authority.

It took some while and much inner vacillation, but in the end I
accepted what my reasoning mind - supported by an overpowering inner
Intuition - had Consolidated into a firm certitude. It did not help,
that I appointed and installed a kind of Devil's Advocate, that I gave
him füll power to act as he wished. His argumenta that my judgement had
been far too much inf luenced by wishful thinking, did not help. His
diagnosis that I had become a victim of my long suppressed ideas of
self-importance, did not help. His hint that I enjoyed the thought of
having been shown such a preference, did not help. I opposed his
excursions into psychology with my argument, that in case I had indeed
been given such a kind of appointment, all I had lived, witnessed and
thought had to be true, for it all had somehow to form an esential part
of the mechanics of such a trust.

Please, Moshe Chaim, do not think me conceited; and above all do
not judge me a paranoic when I say, that this conviction has grown steadily
and strongly in me; that this conviction has to this day remained as solid
and as firm as it was in the beginning. My earlier apprehension with
regard to my sanity has given place now to a feeling of happiness. Yes,
I feel I have a reason to be happy for having been granted so much insight;
for having being shown the way to discover the truth; for having been
entrusted with a task and possibly a duty; and above all, for having been
granted the right to think myself under special protection.

If this is indeed the case - and in the light of my reasoning this
cannot but be the case - then v^iatever had until the moment I gained my
sharpened insight still been a conjecture, has to be taken now as a fact.
Once I had reached this realization, this peak of enlightenment , it became
henceforth easy for me to reason away whatever doubts still made their
appearance fron time to time.

780

My newly gained understanding did not inake me light-hearted, jubilant
or overbearing. I had no illusions. I knew I had becoine involved in
sometJiing which is imensely bigger than I^ and in which I cannot interfere
I knew I had approached a spiritual world beyond my understanding. And
I knew I had been entrusted with an enormous task; that there was still
a lon^^ way ahead of me; that there was still much to be achieved; and
that I was exposing myself to great dangers should I fail in fulfilling
my task.

But apart from all the I-related elements and the I-referring
conclusions I have described, and which you have all the right to reject,
and my füll permission to doi±>t - in vdiich case I would be happy to benefit
from knowing how you reached your conclusions - I have otherwise harvested
great profits. I have acquired much knowledge of human nature - and of
myself too. This knowledge in itself was worth all the efforts I have
made throughout all the years until now to acquire this knowledge.

I will go even further. I will be more explicit. I have leamed
so much; I have understood so much; I am above all so clear within myself
about what I have learned and understood, that I can say with an absolute
inner certainty, that a transcendent force guides this world; that this
World has been divinely created; and that once created it is continued
by the great creating power. This has been done and perpetuated for a
reason I do not know; for a purpose which is, and will certainly always
remain beyond my canprehension. It is clear to me that the perfect
functioning of the Uhiverse derives frcm a source v^ose details and
perfections, I am sure man shall never be allowed to discover.

It seems, I humble David Prince, have been allotted a minor role,
which I have to Interpret within my own ränge of canprehension; and which
I have to act out within n^ own reserve of strength.

No, I am sorry ! I have used the wrong expression ! I do not mean
to imply that I have a been given a role to play ! I meant to say, that
I have been granted the fortune to sense that there exists a peephole
through v^ich, for a short monent only, I could gain an insight into higher
things .

Allow me to leave off all pretentiousness ! I am ready to conf ess
in all frankness, that I am certain in myself of having been granted this
preference after having been tested and probed - and found worthy. But
I do not know when and how I have been tested and probed, and v\^y I have
been found worthy.

781

Do you reniember our conversation in v^ich I f irst pointed out my
hypothesis that we human beings in this world are tested for our f itness
to rise to a higher level ? Do you remonber your rorark that this idea
is unknown in Judaism, that there is not even a hint of such a concept
in the Scriptures ? I searched for raaterial to contradict your stateinent
- and I have found what I looked for, If you read the Scriptures with
what I told you in mind^ you will find here and there hidden, and also
not so hidden^ indications of this truth. Only last week I read in
Deuteronony that God has made the Israels in the desert face idols and
false God^ so that he can test their steadfastness

Do I sound confused ? If so^ then I am confused only with regard
to a concrete explanation for all vAiich I can only perceive with my inner

senses.

The only explanation for all v\diat I have been granted to leam and
to know I perceive in a kind of arrangement which I picture is similar
to the one from which the Indian concept ions of Karman has most likely
originated before it has been made to degenerate into its actual shape.

I shall possibly enlarge at a later stage on this thought, on this
idea - and explain how I visualize the function of this fate-deciding
Institution within man.

But there is one conclusion this conplex of ideas demands and which
I am willing to accept: it is the firm conviction that I am not the only
one so favoured; that many men and women alive today, and many who have
lived in each of the uncountable past generations have been egually
favoured and blessed.

I beg your forgiveness, should I have perturbed you too much by what
I have exposed so far. Should this indeed be the case, then we would
hardly have a coinnon ground on v^ich to start a discussion - or even only
to continue our talk - along these lines. Nö doubt^ I must have raised
many a question in your mind - and must have caused you also much
uneasiness.

I must, however, also confess that I do not know the answer to most
of the questions I have myself already raised. Above all, I do not know
what the existential, vtot the fundamental, v^at the cosmic truth is.
I do not know what my duty, what my task may be.

However, I would be dishonest, were I not to concede that I vaguely
sense in me what the answer might be to at least some of the many questions
I have raised. But how can I know whether my thoughts are really formed
by true knowledge and are nothing but the outcome of my wish-induced
subconscious thinking ? Whether what I sense is the truth or only a

782

fantasy ? Whether the way I see ahead of me is really one of those which
lead to the truth ? Whether the lines, v^iich I can trace on what I
perceive as the map of truth, really carry the true message or not ?
Whether this is the true, the real, the original knowledge v^iich indicates
the goal mankind has to reach ? And whether, even if it is indeed so,
it is also the starting point to v^ich mankind has to return ?

All this - my insight, the Interpretation of my insight, and my
conclusions from this Interpretation of my insight - is still only vaguely
circumscr ibed , only insufficiently outlined in my mind. As I have
pranised, I shall teil you about it - without permitting an internal censor
to interfere in my thoughts.

Since many years I have been searching for v*iat is true, right and
just. I had already as a young boy been looking for what could be
acceptable to me as true, as honestly true. Do not think of me as a
prodigy; for I acted and reacted only instinctively to what came over
me and what overcame me. I did not know then - and neither did I know
until a relatively short time ago - v\tet I was looking for. I vaguely
called by the name 'Truth' that which I was looking for. I never formed
any concrete idea at all of vrfiat form and content the truth might be.

Now I know what I have been looking for all this time. It was and
is the concept 'God', the conception of what God is and means. Suddenly
the revelation came to me, that God is the truth I was looking for. And
I discovered that God and truth are identical. I sensed also, that God
and truth are easily found, that they are near to whoever searches for
them. And finally I knew, that they reside inside man, that is to say
within me.

It ultima tely came as a revelation to me, that I found God because
I discovered the knowledge of God; that God exists in and by our knowing
him; that God cones to be God when we realize this truth.

I believe to have realized this truth in füll. Qnce I came to know
God, I became aware of his being present everywhere. I do not mean this
in any pantheistic sense. I mean to say that he is in every man, woman
and child.

God has been the same God for primordial man as he is the God for
the man of today. The God of the past - not even the ancients' perception
of God - had to change so that he can be understood also by mankind of
today. Everyone of us has the same God, but everyone of us knows him
in a different way. I may say with impunity, that although there is only
one God, everybody has his own God, a different one from the one of next

783

man. But t±ie difference you think you can see between one man*s God and
that of the other^ is only ajparent. He is in truth the same God as mine
is for me as your God is God for you. He is the same God for everyone
of us; only he is a differently sensed, a differently experienced God.
It is education, philosophy, culture, intellect which shape and influenae
the mode how God is seen, perceived^ interpreted - and addressed. But
it is the same Absolute Power v^o is always meant by everybody - whether
an individual is truly involved or not at all involved.

These my reflections made me also recognize^ that itq^ experiences
had conveyed to me also another truth viz:- we have with tact and tolerance
to accept as a fact, that I and you and everybody eise v*io has found
his God is firmly convinced of the infallibility of his own God; that
he is absolutely certain of whatever he may think is the truth of his
own faith and belief; and that we have to accept the axiomatic truth ^
that every one of us is equally entitled to be convinced of the all
exclusive infallibility of the truth his own faith and belief contains.

Once we all accept this as true^ tolerance will become a landmark
on the way to the Truth.

You are bound to think, Moshe Chaim, that all I have told you so
far is a very complex matter of which I am attempting to give a rather
simplicistic explanation. Far be it from me to attempt, or even to think
of atteirpting, to come forth with a well-reasoned e^lanation for all
I have mentioned. I am far too Ignorant yet, and far too uncertain of
myself still, to even try to present you with an Interpretation or a
Solution of such important matters.

Permi t me to enlarge now on another thought coiplex, one ranging
on a different level, and one answering a question v^ich you may have
wished to ask since sone time.

I shall have to retum to v\*iat I saw and heard in India where, after
all, I leamed to see and hear with my sharpened senses.

You may have noticed that I like ideas more than theories, and that
this weakness of mine emerges now and then in what I have been telling
you. I hope you do not mind.

When the Aryans, Coming from the North, invaded India, they found
the original inhabitants, the Dravidians, endowed with a well developed

784

religion of their own. The Aryans pressed upon the Dravidians their own
negative Interpretation of the natives' religion; and arraigned the
conquered population as a casteless, legally deprived, slave people into
their own newly developed caste Classification.

History teils , that the migration of the Aryan people continued f or
itany generations. In the course of the irmigration waves, I suppose,
a series of differences must have continued to grow up in the religious
perceptions of the early iitmigrants and those of the later ones. This
must have induced their spiritual leaders, the Brahmins, to reorganize
afresh their Aryan religion in its totality in order to keep control over
the intellectual and spiritual life of the invaders, but also in order
to keep the dark-skinned original inhabitants in a socially inferior place.
They must have done so mainly also to prevent the Aryans from intermarrying
with the conquered, in their eyes inferior people.

This must have been the initial starting point, whence the process
of manipulating Hinduism's religious form and social shape must have
Started; when Hinduism acquired its actual face; and when Brahminism was
granted its predominant place in Hinduism's hierarchy.

In other words: in the course of these early developments the original
Interpreters of Hinduism reconstructed its philosophy into a system in
which they reserved the resulting benefits for themselves. They manipulated
the original Hindu religion 's simple content into an elaborate theology,
and changed the formerly idealistic religion into a harsher, in their
View more populär shape. Ihey erased whatever referred to the religious
and ethical guidelines of their original religion. They introduced sagas
and superstitions. Ihey changed - while pretending they only simplified
- that which should have been kept simple, straight and pure, into the
actual, to my mind vulgär, system. Ihey wrote the Vedas, composed the
Upanishads, they humanised their gods and tumed them into martial heros.

From time to tiroe men arose who knew the truth. They strove to
restore the ancient values. They introduced reforms which, they hoped,
would bring back the ethics of the former piain and straight faith, and
would retum the actual religion to its former true form.

But it did not take long before the reformers' work and intentions
too became deformed. Even today reformers corae forth who try to introduce
changes in the structure of the Hindus' religions; but none of them has
been able to restore to the 900 million inhabitants of India the guidelines
to the morality, the selflessness and the tolerance which must originally
have been an iraportant ingredient of their religion.

Ihe early reforms of about 2500 years ago, which splintered the Jains

785

off Hinduism resulted in the superstitious doctrine with which they are
to t±iis day still affected. I found that the followers of Jainism have
anything but benef itted by the divorce fron Hinduism.

Around the same time also Buddhism splintered off. I am very much
impressed by Buddhism. But this does not mean that I equally esteem all
the branches of Buddhism. I think at this moment of the Tibetan branch
of Buddhist^ who think they have thoroughly absorbed the original teachings
of Buddha; who believe they have found the truth among their other many
Supers titions; and v\/ho express the truth and the faith they have acquired
in their prayer wheels and their prayer flags.

Sone six centuries ago also the First Guru of the Sikhs - encouraged
by his knowledge of v^at is best in Christianity and Islam - had set out
with the Intention to clear away the debris of Hinduismus asocial religious
legislations v^ich had accumulated over the centuries. By the time the
Fifth Guru took over the coirraand^ the Sikh's religion had sunk into
trivialities . Today the most important characterization of the Sikhs
you will find in their unshaven hair and in their veneration of the Grant
Sahib, their Holy Book.

And what about the other religions 7, you will ask. Their
developmental history is not different. The Church has ronoved from
original Christianity all v\rtiich once had been its true values. The Rabbis
have put the straight jacket of Halacha on Judaism. Islam has stif led
its judaeo-christian heritage, and wallows instead in pessimism and dreams
of a renewal of its worldly power.

However^ I concede I must give you sone more background and
explanation of what I have said.

The Hindus^ and after them the Buddhists, have developed (I would
not object if you want me to say 'have been elected' to) a higher degree
of under Standing. Their knowledge was suited to serve as a vehicle in
v\^ich they could carry mankind to that conprehension^ which leads to what
they must have originally understood and viewed and hoped to be the Truth.

But Hinduism 's Brahmins have failed Hinduism. They did not make
use of their opportunities in the way they should have done. Instead
they concentrated on the technique and the mechanics only - and illusioned
themselves that they had found the true way and direction. But they have
remained f ixed on the technique and the mechanics - and have added threats
and intimidations to enforce them. They have not advanced beyond this
stage - and have become rigidified in their thinking.

The Children of Israel were provided with a similar background. They
and went through a similar evolution - with the difference, however^ that
they became and remained less rigid. And that they were always aware
of the Potential threat of a damage halting their progress. At least

786

this was the case at the time Judaism was in its process of consolic3ation.
At this stage its leaders successfully raised protests whenever they
noticed the first synptoms'of calcification in the faith of the people;
that is to say, when their faith had becxxne superficial and their belief
mechanical. Every time they noticed these danger signs, the religious
leadership endeavoured to return Judaism and the people to their roots.

But it seems the time came, when all efforts proved f utile and those
responsible gave up on their endeavours. Judaism^, its doctrine and its
custodians too began to show signs of rigidification. However^ the Jewish
people could not get off its inherited responsibilities as easily as other
nations or religious Systems did. Its election to a special Status had
never been cancelled and had remained valid also in such times and for
the Jews of that time. And as their Status as a special nation among
the nations had not changed, they had to be reminded of this fact. The
reminders were painful. The Jews had to suffer again and again severe
persecutions ^ deep humiliations and other shake-ups to remind them of
their Status and its inherent duties.

Nothing of this kind affectd Christianity and Islam. This has the
specific meaning that they have not taken over Israel 's rights nor place.
This is significant^ as they had at their creation made use of the
opportunity to incorporate the unique values of Judaism. They too had
initially more than one opportunity to rise above all other religions
and to lead mankind to the truth. They too could have had a share in
the divinely ordained special Status of the Jewish people. But they
neglected their chances; they misunderstood their position; they did not
hear the call; they did not persist on the right way. They were satisfied
with the approach road and did not care for the goal. They mistook the
historic plan and direction: they looked at the stones of the pavement
and not ahead for the purpose.

I can never fall to mention that from v*iat I have seen and observed
in India I have leamed many a lesson with the help of which I could form
my life's philosophy. With their help I have also formed my personal
set of opinions.

What is going on in India - I do not mean politically or economcally,
but the effect which her religious culture exerts on the country and its
people - has been very instructive leaming material with the use of which
an observer can form his personal Weltanschauung vrfiich he can apply
everywhere. The social conditions in India - not so much the malaise
of the underprivileged classes as the tension between the various religious
coiponents of the population - represent a powder keg v^iich can explode
any moment. I do not know if I am entitled to to use the term 'any
monent'. After all^ this Situation has existed since hundreds of years,

787

or even longer.

I agree, there have been social upheavals^ revolutions and otJier
Protest actions^ but always for mostly minor ^ silly^ petty reasons - like
the violation of the honour of sorne ruler^ or a political infringement
of some kind, or sone religious rioting, or some fratricidal fight about
land or water rights. But there has never been even the mildes t protest
against the despotic power of the religious potentates; against their
violations of the humans' dignity; against the trampling on the human
rights in the name of religion; against the legalized humiliation and
degradation of a large part of the population by means of the cruel caste
rules.

You may remind me of the Reform Movement s in Hinduism vy^ich I have
mentioned some time ago. Yes, there are such; but they are power less
and have no great influence^ because v\^at they off er satisfies mainly
the needs of the intelligenzia of the country. Tb a great extent it does
so, because a part of these liberal and modern thinking elements is looking
out for a counter-weight to the steadily growing atheism in their circles^
while others are mainly searching for a social, religious, moral form
of Hinduism v*iich they can present to the Western world as an alibi in
place of its primitive and superstitious form, v*iich not only has ceased
to impress the civilized world, but has made Hinduism appear as a cruel
and backward religion.

At the same time I will not deny, that there are large Hindu circles
vdio feel fulfilled by, are firmly satisfied with, the ethic values of
their reformed faith. However, I cannot avoid remarking, that it is beyond
my understanding why every intelligent and educated Hindu has not since
long tumed into an atheist.

I have leamed to judge him fortunate, v*io gains religion by an inner
experience. I call him blesssed, who has tumed truly religious through
a profoundly äff ecting personal experience or by an overpowering inner
revelation. Logic may have a confirmatory value, but it certainly does
not play a determining role in this respect - except to the deist who
achieves his knowledge of God by logic reasoning. Qn his way to acquire
his faith, the trrily religious man comes near his God when he leams to
close off all petty arguments - without having still to check his faith
with the help of logic.

Do not get me wrong ! Do not misunderstand me, please ! Do not
conclude - from >tet I have said just now, and what I shall say in future
- that I am an enemy of organized religion ! You could not be more
mistaken. I am ever ready to defend the basic principles of all the

788

religions which have been created and formed for the benefit of mankind;

and have been maintained for the consolation and guidance of society.

But I refuse to acx:ept, recognize, and even less to defend, any religion

which frightens man into a state of mental catatony; which deprives man

of his dignity; which ignores man 's inbom rights.

My Support, and likewise my criticism, apply to every religion in
existence today, whatever its theology or its philosophy may be.
Religion 's task and duty are to assuage man 's worries and sorrows. Ihey
have to Protect him from all seif -created evil. However, every religion
should also respect every other religion - even if there had been once
a mother/daughter relationship. Ifo religion should ever degrade or fight
other religions or their adherents - not even if repulsed by the other's
diverse principles. Nb religion should feel called upon, nor believe
to have the duty, to serve all mankind - independent of the diversities
of race and culture.

Where, you may ask, do I, l^vid Prince the Jew, stand in this world
whose Problems and faults I have tried to depict ? Believe me, I have
often asked myself this question. As you know, I had never had a worth-
v^ile education in Judaism and Jewishness. of course, l have read much
relevant literature and have attended courses and seminaries about all
possible aspects of Judaism - but I have never had an opportunity to feel
I am Jew, to consciously live a jewish life. My assimilating parents
were uneducated in jewish matters. They were not different fron all the
other members of our family nearby and at large. They all had - and surely
still have - a Strange conception of the Jewish God. Seems to ne, they
all appear to feel very smug about the ease with which they can cheat
on their God.

When I left New York, I revered the memory of my parents, loved my
relatives - but I disrespected their religious attitudes, and had developed
a revulsion against their religious practices. One of the reasons which
made me travel abroad was to know how the world, this our world, is made
to function; how it can function as it does without entering the
denominator X = cod. I failed. I tried to find the answer in the various
theologies I studied, but I was not satisfied with what I found. i looked
for an answer, for a direction in the ideas the philosophers old and new
- but I did not receive from them the right guidance. i lost my way
Everything I heard and read of their philosophies led me still further
into uncertainty.

I formed for myself a stränge Image of God. i concede, it was a
very negative Image. I saw in him a not-so-all-knowing, a not-so-powerful
tyrant who had allowed six million Jews to be murdered by the Germans-
and who had been found out to have less inf luence in and on America tLn
he once had among the Jews of Eastem Europe.

789

What I have said just now may give you an indication of the
streng hostility I harboured inside me for such a long time. But
today, in retrospect, it appears to me that I have not been too
firm in and convinced of itiy antagonism, nor too sure of my grudge,
for once I had adapted to the atmosphere of India the understanding
came to me, that I had been wrong, that my reasoning had been wrong,
that my approach had been wrong. I know now, that I blamed God,
the father-figure par excellence, not for having permitted my father
to be killed, but for my biological father having abandoned me by
getting himself killed in that aar accident.

I realize today, that I must have already vaguely gained this
insight even before my arrival in India. I had at that stage already
become aware that over so many years I had been barricading my
subconscious mind against the release of the deliberations v^ich
would have removed the ground from undemeath my grudges; which
would have def lated once for ever the grievances I had accumolated
over the years. I realized then in all clarity what I never have
had the courage to confess to myself , viz:- that my complaints were
without truth, that my accusations had no justification.

I leamed in India - v*iere everything v^iich goes on, everything
which is done, and everything which is not done is somehow always
associated with belief and faith - that I could free myself from
the incubus of my complexes; that I could reach the truth about
my relationship with and to my people; that I would understand the
Jewish people 's God and religion only if I myself could have faith;
as soon as I could call a true faith my own.

Already the first step I took in this direction brought with
it the kowledge, that the truth I was searching was hidden within
me; that to release myself from my self-imposed strictures I had
to acquire knowledge of my seif - an unfiltered knowledge of my
own true seif.

All this I had somehow sensed before I came under the influence
of the Brahmin priest in Bombay - but I owe to this wise old man
the final and total release from my hostility towards God. With
his help - nay, under the impact his mind had on mine - that which
had already started to germinate in me before I came to India, grew
into certainty, viz:- the certainty that there exists something
higher beyond our actual sphere of coraprehension; that there is
something greater than what man sees in himself or in nature; that

7> 0

there is a Supreme Power which has created our world and by which
mankind's fate and destiny are managed.

Initially, when I set out on my pilgrimage, my hope had been
that I was going to find the answer to all my querries in the faith
of the people I was going to meet; that I would be guided into the
right direction of a true, and possibly conplete, understanding
by the wisdom of the people I was going to meet; that I would find
myself blessed with a true, sincere and unwavering faith in a Sublime
Being with the help of the compassion of the people I was going
to meet.

Now I understand, that it had been these urges and needs,
these hopes and expectations , which have provided me with the
strength, the endurance and the patience to keep to my program
throughout those thousand days without feeling frustrated, without
ever even becoming impatient, discouraged or disappointed.

However, though in the course of my pilgrimage I did not find
the exact knowledge nor the complete answer which would have
satisfactorily answered my needs, I gained the certainty that there
is somewhere an answer; that the answer can be found; and that I
can find it on my own. I discovered - maybe I should better say
I found confinned - what I had already indistinctly known: that
whatever the truth may be which exists somehow and somewhere, it
has to be a piain, an uncomplicated truth - a truth surprising and
elevating in its simplicity.

I sensed that this simple and piain truth had been the original
religion of mankind - or let me better say, that earliest thinking
and reasoning mankind had already been blessed with a set of simple
noral guidelines. I sensed that the men and women of the early
human society knew already of a religion which made them lead a
harmonious life, and which made them see in their fellowman a hrother
who had the same rights - also the right to the fellowmen's love
and help. I sensed also, that this their religion was simple in
rites and Images; that it taught the piain and simple truth; that
it provided the moral guidelines in piain and unadomed wonfe.

Ihe footprints of this original universal religion can today
still be detected in all the religions in existence.

There must have come the time long ago in the antique, when
this piain, smooth, primitive, uncomplicated religion was thought
not to suffice anymore. The reason may have been that the people
on earth had beoome more negligent of their moral duties; that they
had lost respect for their eiders; that they developed new ideas

791

about the affact of natura on tha hunans; or that thay had genarally
beooma mora and nore sophlstioated. As must hava bean tha casa
in avery ganeraticn - and in all sociatlas also - at tha tlma I
dascrlba now, there axistad man v*io stood cxit frcxn tha ganeral
populaca, and who posäeasad graatar knowladga, graater Inal^t,
graatar raasoning powar - and graatar ambitions. Ona wava of
aducatad rafonners and talantad organizara aftar tha othar arosa
who - in ordar to maka tha sirapla piain raligic« aasiar understood
by tha unaduoatad päopla, and posaibly tharaby also niora palatabla
to all tha peopla - draasad tha prevailing raligion with its sirapla
piain truth into layars of aver mora outreaching myths and craatad
evar mora oouragaous lagands. And for good maaaura thay addad
various rites and sets of rituals.

I^t ma underline and claarly stata, that in my opinion thasa
refonnars wara at first most likaly well-intantionad arrf honast
pooglQ} that it may have baan purely altruistic notivas which nada
these reformars taka it upon thainsalves to sculptura the original
raligion and its piain and claar truth into new and conplax forins
and fonnulas; that these noi - and possibly also wai>3n - laadars
may in all honasty have thought these changas and additions, thasa
illustrations and synbolizations would raaka tha axisting raligim
bettar coraprahendad and aasiar followad by tha unadvicated nasses.
But I may ba v«rong. Already tha (^rliest reformars may hava
baan dishonast peopla who introducad these reforms in ordar to assura
for thamselvas and thair own class a stronghold, a dcrainant position.

Even if this had not baan thair program at first, I visualiza
such a davalopraant to hava takan place in tha coursa of time: tha
sirapla truth which had bean inhärent in tha original ethioal piain
raligion has baan calcifiad into rituals and rites; it has baan
ovarlaid with syrabolisras and oaranonialsj it has baan deforraad by
tha addad blemishas of man 's addictioi to sin and guilt; it has
bean givan a hackgrounä of hallf ira and daranation. Ihe original
truth - now disfigurad by oortiiands and threats, and Inrdly .anynore
raoognizabla - was nada mora palatabla by tha en^ty promlsa of
revirards somawhare in an unreachabla futura in an unrmlistic place
at an unrealizable point in tinva.

Ihe soanario which I have dapictad to you, and my oonvictions
which resultad tharafrora - both of which I cannot claira to have
gainad by logic or reason, but which I r^luctantly accept as having
ocama to ma by Intuition and possibly by Inspiration - nada me come
hara to Israel, tha gateway to tha maditerranaan world of old. Hera
in anciant times tha hunankind it harbourad had bean blassad with

792

niany religions and faiths. Some 3500 years ago^ I imagine, wise
and inspired men arose in various parts of this region, e.g. in
Babylon and Assyria^ in Palestine and Persia, They thought
themselves called upon to correct and to adapt, possibly also to
fully revive and restore that original religion which I have just
now described^ v^ich inay effectively - or only insufficienty or
barely or in distorted form - have still survived in that period.
They proceeded to give its basic truth a new face, and to dress
its ethics in new vestments. The sinplicity with which the former
religious concepts and precepts had been formulated and taught was
lost underneath a load of new rules, of new legends, of new rites
and of new laws,

The Reformers must have made themselves believe they had made
the truth better understood and the ethics easier absorbed. Instead,
they succeeded to deform the serenity of the old faith into a series
of superficial rites and fanciful cerononies. Por good measure
they reinforced their belief further by threats of punishment and
offers of reward.

Each of the individually reformed religions adopted its own
shape. Each evolved its individual doctrine; each created its
individual rites. And each thought its faith System superior and
endeavoured to spread it throughout the then known world.

And it was also brought into the region of the Indus Valley.

It was brought there by the Aryans who came f rom the North
Crossing the Himalayas in months long marches. From there they
spread to the southern-most part of India. They brought into
existence Hinduism's dictatorial regime reinforced by its brutal
caste System. In due course the latter brought on a reaction, fanned
by a new set of reformers. Movements of protest demanded the
cleansing of the incompatibilities from their religion, and the
renewal of the true ethical principals of old. This led to the
creation of Buddhism, Jainism, and later also Sikhism - daughter
religions of Hinduism. But these newly arisen protest religions
never dug deep enough; they did not uncover the real religion.
They may have been conscious of its hidden existence - but they
never continued to escavate unto they reached the true roots.

And the momentum carried on. After the first wave of altruism
and enthusiasm had passed, Buddhismn and Jainism too thought the
people best served by placing exaggerate value on rites and Symbols
- and by creating in tum new theologies and ideologies, new myths
and legends, new rules and threats.

793

I had airple opportunity to watch how Brahminism^ Bucadhism and
Jainism function in their new environment which nowadays ever more
enbraces the blessings of liberalism; how their faiths are perceived
by their followers in India; and how they are lived by their nasses
of faithfuls. Within me I sensed that behind all their cerononials^
all their mythology, all their theology the true, sirtple, original,
piain religion was, though hidden, noticeable in vague outlines.
If this was indeed so, it was kept safely incarcerated and well
restrained by those v\^o knew of its existence, or at least of its
heritage .

Similar developments took place elsewhere in the world. In
every religion I studied a similar Situation had led to similar
developments and similar deviations from the original values. The
Protest and reform movements which led to the formation of new
religions might have led to a peaceful coexistence with the mother
religion or among the sister religions, as was the case of Hinduism
with Jainism and Sikhism - perhaps because the diversions were not
too great - or to expulsion as in the case of Buddhism, v^iose the
differences with Hinduism had grown too streng.

Oiristianity tried to justify its independent existence, and
endeavoured to strengthen its basis, by deligitimizing Judaism from
which it had sprung. Islam, which has sucked at the breast s of
both Judaism and Chrsitianity, demands everything they own in
heritage, and allows her two parents at the most the menial role
granted to servants in the household.

I am not surprised that the airing of these my thoughts has
somewhat bewi Idered you, and that you want to have some further
explanation of u\y hypothesis - which I am going to call fron now
on a theory. I am, of course, ready and willing to answer all your
questions; but let us verbatim reoord this part of cur conversation.

"I know most of the theories extant about the origin of the
religions", you began, "about their need at first to console
primitive man, and later to give hope to civilized man. But how
do you explain the diversity of the religions without citing the
age, the State of mind, the climatic conditions in v*iich their
contemporary humankind lived at the time".

"Every founder of a religion", I replied, "be he a prophet,
a leader, a shaman or a wise man, has since ever believed himself
called upon to clean the religion he has inherited from v\*iat he
perceived as superfluities and incongruities , from what he refuted

7K4

as falsifications and impurities. To compensate for these
shortccMTiings , he added whatever symbolisms , rituals and mythologies
he imagined would malce the rebuilt religion understandable and
palatable to his contemporaries ; would Interpret best the ancient
wisdom in the language of their own days; would make them conform
to his flock 's Standard of education".

"You mean to say"^ you asked, "that not only are all religions
indirectly if not directly derived fron what you call the primordial
or the 'Ur-religion', but that they all continue also to preach
the same original ethic...

"Yes", is irry answer^ "all the religions present and past I
have studied contain still the same nucleus. You can detect this
original truth they contain in each of them once you have become
aware of this fact and are on the look-out for it. I concede this
may be not be easy, as for instance in the case of C3iristianity.
Its GDspelwriters took over the original values and directives of
Judaism and usurped its Scriptures as its own heritage. The Church
Fathers did not bother anymore to retain even a trace even of the
gratitude to the source 'whence its wisdom originated^ but tumed
their religion 's program 's second-hand raaterial into propagandistic
material. Tb fortify their stand they based their ideology on a
set of strict legalisms, which did not permit man any lattitude
of Interpretation. The Qiristianity which resulted supported its
faith System by dire threats - while at the same time excusing more
than explaining the restrictions it had imposed on its flock with
the help of a mythology loaned fron the world of the Greeks.

"When Islam took off ^ it built its strength on the claim that
it was the more recent and latest, and hence the only valid divine
appointment, vAiich perforce cancelled all other, prior existing
religions with such a claim. This claim Islam tried to prove to
itself , and to impose on others, by the strength of its arms - and
in tum used their armies' success as an excuse to set out on the

conquest of the world.

"By the way: a similar claim liad for long centuries also filled
the dreams of the Church; but though she fancied herseif over many
centuries the ruler of the world, she was restricted to support
her Claim with the arms of ambitious and restless aristocratic
unemployed soldiers of fortune, v*iile Islam could press its claim
with the help of annies of fanatic and death defying IVbslems.

"If , except for the instances you cited, this is the case, there
cannot be any fundamental difference between one religion and the
other. One could chose any one of these religions...."

"Qr none. If one does not feel called upon to stick to one 's

ICjS

inherited religion, or if one does not like to adhere to any other
religion, one could crystallize from the religion one knows bast
that v^ich one perceives is the original, and also as the ultima te
truth. With this knowledge one can build for oneself one 's own
approach - staying if one prefers to within the frame of any the
established religions - and follow under its guidance along the
path which one has adjusted to one 's ovm personality a.Td faith".

"Is such a frame not of fered in the religion of the Bhais and
similar conglomerates of faiths ?"

"Bhai and all other such syncretic religions express far too
much of what they think valuable in each religion - and which to
sone extent and in many instances is the conmon factor of v*iich
I have been talking - by extemals like Symbols and cerenonies.
They repeat thu3 the same creative process which every one of the
existing religions has once used".

"Where does all this leave you visavis Judaism ?" you finally
asked.

"Whereas I am convinced that Judaism had the same origin and
has undergone the same developmental process; and whereas I am also
convinced that the Jewish people was especially selected to preserve
the ethical values of the true original religion; and whereas tha
Jewish people had been appointed to carry these values forward for
the benefit of mankind, my people 's Status as a truste>e of the
Supreme Power, and my position as a Jew take on an important, a
specific significance".

"Why were the Jews - or at least those spiritual leaders vÄio
formulated the new expressions Judaism took on fron time to tiiTie
- permitted to change, and at times to disfigure, that ethic religion
you postulate ?"

"Because I am sure that those spiritual leaders and o:)ntenporary
reformers you speak of wera well aware whence their religious ethics
and guidelines came, and also to vÄiom they o>^ their knowledge
and their wisdom. And whereas I cannot believe that the Supreme
Power ever does interfere in the way man tries to find the truth,
nor in the methods man uses to reach his spiritual goal, every sector
of mankind, and the Jews no less, could and can form their own
interpretations, methods, laws and rites. This does not free them,
however, fron the constant supervision and the ultima te judgemi^nt
their methods are undergoing in form of the tests they face".

"How are those v^o disobey pjnished ? How, in general, is
a sinner going to end ? Tn hell ? What is your idea of hell ?"

"There is no hell. There cannot be a hell ! My comprehensioa
of the Supremsa Being, of God, does not agree with such kind of

^6

Institution. Such ki.nd of punishment, the entire copncept of hell^

is more degrading to God than to man even".

"T^hat then happeas to a sinner if there is no hell ?"

"Your question makes me confess that I believe in my own kind

of karman, in the rebirth of certain - but not all - human beings

into a new life".

"Ho^v did you come to know this, perceive this ?"
"Because I have to know. Because I nead to know. By creating
my knowledge and thus knowing, that v*iich I believe to know beojmiBS
true knowledge. By knowing, by my urgent need to form for myself
a structure of my knowledge I am permitted to forni, to build, to
divine my own ideas about what is the truth. Thereby I am also
permitted to know that there is a divine Intervention; that at a
certain point in the creation of our earth a diviae Intervention
planted the seed out of which mankind caiie ultima tely to exist.
I leamai to know, that man was given a simple, piain set of
Instructions v^ich were to teach him how he had to live. This,
by the way, is in a very simplifiad Version pres^^nted in the myth
of Gan Eden".

"Why and for vdiat purpose is all this going on ?"

"All I have mentioaed in these few words permits me to state
vrfiat I perceive as a fact, viz:- that in our lifespan we mmkind
have a purpose to follow and to fulfill".

"And a task to conplete ?"

"All life is a task. All life is also a test. J^4an is always
anid constantly tested. We pass many tests and fall still more.
According to my personal philosophical System we are retumed after
deatli to life again and again to correct «and to eradicate what is
still lef t to correct and to eradicate of our uncorrected faults
and defects".

"Is this your own Version of the karman principle ?"

"Yes. This I see as the oiginal, the true sense of the karman
concept. However, it does not include or accept that of dharma
which originally had been nothing more that an ethical guide -
certainly inspired by the old truth - bat v^lch had been alte red
by the Brahmins to suit their own convenience".

"Will this karaianic process you describa, coatLnued over many
generatioos, after an endless appearing chatn of rebirths, in due
course result in a perfect soul ?"

"It Stands to reason, that many pecfect souls must already
be in exisb^ce as the Dutccma of this process or method; and more
are certainly added every year to the uncounted parfected ones of
the pasn".

'V'

•

#

"Who are they ? What are they ? Where are they ?"

"I do not know. But I do know that the nirvana invented by
the Hindus, and ;vhich is witJi hardly a change accepted also by the
Buddhists, is a total nonsense. How can a Supreme Intel ligence^
the Creator of this Universe, have a human soul go through an eons
lasting process of cleansing and perfecting, only to have it paffed
out, blown out, made disappeac the »nornent it has been cleajised and
parfected ?"

"What eise do you think hajp.2n3 to such a soul ?"

"I do not know. Nobody knows. But I am allowed to spin <vn
ans'.vec for myself . For I am much in need of kaowing, as othervvise
I feel lost I have, therefore, created for myself an idea, a
picture, a hyp^the^3is v\diich succeeds in qiiietening my need 30 -oiow.
I make myself believe that once a human, his soul and his being,
are cleared from earthly WÄaknesses and defects, it will be resettled
in a new v,^rld. I do not knov/ where this new >^rld may be. Perhaps
on some other planet among the billions of planets which f loat around
on the Universe. There, I imagine, they cceate a new, a perfect
World. I confess: this is my idea of a trae nirvana. This is my
picture of what paradise is meant to represent".

"Why should God settle a aew world y/ith these perfect souls,
with these superior human beings".

"I do not know. But I know that in the divine plan nothing
is done without a sense and purpose. Let us think along the lines
OUT Rabbis of old. They had the answer to youc question: God ;vaats
Company, they have suggesfcBd".

"And what happens to those vaäio do not qualify ?"

"They are discarded".

"How and whereto ?"

"is our planet not populated vith untold trillions of viruses,
amoeba and bugs ? It would not make a great differ^ence if every
year a few hijindred million or even billion more are added".

"How do you visualize the process a soul has to undergo after
its return into a new life ?"

"In its aew life the soul is made conscious of its past sins
as errors and character weaknesses. Not in form of punishment and
not by being made to uidergo sufferings; bat in form of a series
of tests, which will, hopefully, make the newly created individual
realize the weaknesses and defects of the character he has carried
over into his new personality. This will give a Chance to realize
and to eradicate and to compeasate in the course of his life span
his def icieacies , his very weaknesses .and defects. It may take
a long tlme and many a rebirth until the soul is at last cleinsed

■^8

- Provider this soul is vrorth being pL-eservad and maintaiaed for

claansing" .

"Tliis wjuld introduce - and at the same time also exclude -

the 'concept of pr-sdastination in this p!:ck:äss... ?"

"I would not call it a predestination but a direction, better
a direction-givLig. The human 's soul possesses in my view sach
a psrfected inbailt mechanism, that it is enablei to direct ths
Steps and the passa^ges it has to take, anä the way in which it has
to react to events and Stimuli - and to judga on its ow.i the
worthiness of survival of the person it inhabits".
"No divine Intervention then ?"

"On the contrary ! I do see aa outside Intervention in certain
circi jmst-ances ; one which you are right to Interpret as a divine
Intervention. My philosophical concept postulates, that in certain
cases, in certain instances, also a divine interveation can take
place in certain imiividioals, in certain vvorthy individuals. I
think this is possible when such an individual is exposed to danger;
when he is about to take a misstep; when outside tlie te^3t mechanism,
and with.^u^, his own doing, he is in dcuigec to undo what he has so

far achieved".

"Tnis would indtcate that selected individuals amoagst us enjoy
an extraordiiiary position and special Privileges ?"

"I think this is imieed a fact. In my philosophy it embraces
tliose 'A*io have reached an advanced stage of perfection, a greater
dsgree of cleansing, a far advanced stage of moral and spiritual
developmant within the frame of vrtiat kanivan had originally meant".

"This means that these mtsn and wonen are partlcularly watched

and cared for".

"You miy define it thus".

"Have you baen able to fit your Weltanschauung into your own

experiiBnces .and vice versa ?"

"Let me explain how and now far n^ expeciences in India relate
to my Weltanschauung. I do not thinlc mm has the power, or even
fie capability, to disentangle ths past. I do not think that a
birth^te, or its relation to the position of the stars, has
any special signif ioance. I do not think a horosoope can reveal
anythlng of the past or the future. But I believe that certain
omings-togethec of events, and anexp»2cted intec-actions with othecs
may create a Situation, in which the human being 's unusual platte,
hls wcjrth and -lestiny, come to the foceground and are activated;
where in form of a dranva or a tragedy the ultiraate hum.an fate is
reveiled to hlm - provided he has eyes to see, ears to heir, and
providei his psyche is tuned int<D the right wave length".

799

"What happ^ns t(D the developing destiny of a pe^rson if such
an ovec-Cdtting of his karman with that of a spacific pecson does
not occur ?"

"It LS aot that the two Jc-innans have to connact or coatact
In Order for fate to taJces its path. A person's karman will
specifically react with >fcitevar other he encounters, though in
a diiif ertönt form and in a different sequeac:^^ but always in the
specific »direction his own karman has taken or has to take",

"Are the iiTdividuals concemed aware of their reciprocal
kannanic inter-action ?"

"I think thls is the case with espacially ad/anced souls.
This awareness is in itself a great and importrant factor with which,
I balie/e, the foctunate one^^ - luibaknownst to them - are blessed.
This eKtraordinary faculty^ v/hich the Tibetans call 'The Third Eye\
makes the blessed individaal also otherwise see and pecceive things
unavailable to others".

"Whereto do^3.3 all thls leid ?"

"I balieve^ as 1 have already hinted at^ that thece is sontething
ILke a final existence".

"How does all you hav*=j5 jjst now said apply to your own case,
to yoar own person ?"

"I balieve that my soul has made me decide that I have to search
for what I have bt3en saacchlig, I believe that in \ay f ind.ing a
to rae satisfactory answcjr to ofiy q^aestioning I was assisted by a
super ior source, I believe that I - a rather impattent man - have
baen granted "ae necessary patience for my pursuit. I believe that
iTiy way had b3t^n jreadied, and that the facilities have bet^n prepairel
for my 'iie.arching. I believe that I have baen provided v\7ith the
right aara to attract the interest and the confidence of those I
was to encounter. And I believe that I have been graced also with
the favour which made me finii the answer -and see my goal".

"And ;vhat are these latter?"

"I do think, aay I do feel, that I hwe achieved what I wanted
to achieve - a.id that is the knowl-^dge of the Why".

"How is thls knowledge going to affect you ?"

"Above all it will gr.ant ive peace, It will give me hajplness.
Fortu'iately I do not feel the need to propagate this knowledge.
I do not feel callad upon to spread my Ldeas, In other words:
I do not feel I am appointed to create one miore religion".

800

Having conveyad to you in detail what I call my 'philosophy
of life'^ I am entitled to hope that you will be able to better
understand what I have been telling you and what I am going to add

now.

VJith the belief actively growing in me^ that sane higher power
had made me travel to India; had iiede me know that there is a truth
to be found; had directed my steps tlirough India to find the truth ^
I feit canpelled to conclude that I had also been granted the promise
that I was going to find the truth.

I think it rnost reaarkable, that from the moment I reached
this conclusion^ I was f illed with the inner certainty that my life
was going to take a new direction.

This is the reason^ why throughout my stay in India I had been
single-mindedly fixed on one goal^ namely that of searching for
that which I globally registered under the heading 'The Truth'.
If you think this sounds grandiose^ let me soothe your mind. The
'Truth' I looked for embraced in my perspective the quest for
knowledge about the essence of our being^ about the purpose of our
existence, about the meaning of our life.

I have not invented these questions. I can in all honesty
State, that this phenonen has not been inspired by the specific
atmosphere, nor created by the exotic culture, in which I found
myself . In other words: they had not been inspired by the unusual,
to me new environment of India. They had already occupied and
agitated me when I studied history and philosophy in New York.

There are, as you will know, men and women in every country
or town or village the world over, who entertain these questions.
On the other hand I am ready to grant, that my days in India may
have enlarged not only the extent of my knowledge but also the ränge
of my quest ioning.

Let US no go back to our previous theme. Should I in my talks
with you have used harsh words when judging the religions of India,
and possibly all the religions prcticed in the West in general,
I expect that what I am going to say now will correct any negative
Impression I n^y have created in you.

Hinduism, I must concede, has never deprived its followers of
the insight that in the inneniiost depth of the human soul there
is sonething which is identical with, is a definite part of , the

801

Ultiirate Reality governing the Universe, Hinduism Wcints to imply
mora than clearly State with this^ that every huiaan being harbours
in himself soinething divine^ a divine spark.

Although Buddhism denies the existence of God, it must be
granted the merit of having nade its followers gain the insight^
that compassion neutralizes all evil^ that compassion paves the
path which leads to redemption.

Parsism - that is Zoroastrianisrn - has given inankind the promise
and the assurance^ that God is actively engaged in nian's wellbeing
by his perpetual involvaiient in the f ight which rages between good
and evil,

Christi.anity has propagated tlie stränge doctrine that mariicind
is handicaped by the 'original sin"; and that this congenital defect^
this inbom handicap^ can only be reinoved by minutely following
all through life a set of strict formulas and regulations.

Islam has imposed on its share of mankind the cruel handicap^
that whatever man does do or does not do, all his good and bad deeds
have been predestined to be done by him; that notwithst<anding the
implications arising fron this fact - that is to say^ he could not
have avoided doing What he did even if he had wanted to - man will
have to stand trial and receive punishment for the very deeds he
has teen predestined to commit.

Judaism gives man the assurance^ that he can be certain of
ultima te forgiveness for all his sins^ and for v/hatever eise he
may do wrong^ as long as he honestly expresses his repentance in
appropriate words and deieds.

I want to add a footnote. Each of the monotheistic religions
in existence today^ Judaism^ Christianity and Islam^ has sprouted
its own rigid ^ unbendable fundamental istic raovements. However^
the of ten most vocal observant and even orthodox followers should
not be mist£iken for the religious zealots who are fanatically and
unquestioningly comnitted to a rigid set of belief s. A key element
of religious fundamentalism is to treat their Holy Scriptures -
the Bible or the Qu 'ran - as literal truths.

It is beyond the scope of my deliberations to enlarge in greater
detail on what I have just now said; but I want to add a few more
words about our own religion.

Judaism is^ as far as I know^ the only one among the three
monotheistic religions which Claims that in times past God spoke
to man^ directly and without an intermediary. Am I justified to
say that this was this the occasion and the manner ^ v\^en that which
I depicted as the truth, the primary ethical values^ have been

802

comnunicated directly and for the first time to mankind ? And
am I allowed to think that in camunicating this truth God has
selected the Oiildren of Israel, the Jewish people, as the
appropriate Channel for his message ?

But the Jews have leamed from bitter experience that this
divine preference, this predilection, does not also mean protection,
Or does it ? The Jews have been asking in the past, and are asking
today, a great number of questions relating to this problem. Why
was not God at their side when the Jews were in dira need - the
Holocaust is not the first such painful occasion in the history
of the Jewish paople - and where was God whan his selected people
call'ad to him for help ? Is here possibly a deep raystery hidden
in the missing answer ? ^vliat deep insight do I need to gain in
Order to find a suitable, a satisfying, a correct answer ?

Similarly, when I becaine conscious of v/hat I wanted to leam
from the truth I was looking for, I had to ask myself the question
most likely only a Jew can ask: what are we doing here in this
World ? P*/hat are we supposed to do in our life, with our life ?
Are we here on earth to go through an existence of suffering ?
Is this all ? I looked everywhere for an answer, not only in the
scriptures of Judaism but also in the philosophiocal literatxore
relating to what I have been asking.

Both Hinduism and Buddhism had an answer raady to iny questions.
But their answer was xonaccaptable to rne. And, as I have discovered
now, the answer I have received is in addition incorapatible with

Jewish ethics.

But beyond what Hinduism and Buddhism had to say, ny question
had a still wider raraification. It too has for long been begging
for an answer: if we Jews are here on this earth only to undergo
an endless series of sufferings - for what reason, for whose benefit,
in expectation of what is this so ? I-Jhat am I to answer a child,
a philosopher, an antisanite if they daiand of me that I give then
an answer from the perspective of a Jew ?

I know very well that there is an answer, and thßt the ans\i;er
can only be associated with, and contained in, the ultimate truth.
I know also, that this ultinate truth must be based on generally
accepted, etemally valid raorals. And I know also, that this truth
must be made up of values v^ich conforra to the ethics which are
the ultimate ball-bearings on v^ich our world moves.

803

Under the impact of what I was experiencing and leaming, I
asked myself whether^ in the way Hinduism and Buddhism attempt to
solve this dilaima man is facing, it could really be possible and
true that I live my actual life in order to clear myself of my sins

- whether inherited or acquired is of no importance at the moment

- by toil and suffering^ by pain and repentance^ so that I may
finally emerge without a raoral defect ? And^ having in the end
succeeded in cleansing myself of my defects, am I supposed to be
enthusiastically happy because I am - or because I am obliged -
to disappear for ever into saiiething like 'the nothingness of
nirvana ' ?

This Sounds far too unlikely^ and as I have already pointed
out^ far to nonsensical^ far too illogical to be true and acceptable
to me. But what then is the reason for, and the purpose of , our
life and existence ?

I have repeatedly described the explanations which Hinduism,
Jainism and Buddhism provide in answer to such questions, They
provide also the guidelines v^ich, in accordance with their ideas
of the modes of human life, they want to impose on inankind. However,
the values they preach are suited only to their own society. They
are only related to the apparent realities which their theologians
and philosophers have created with the help of their doctrines and
theories. Even if I were all my life long strictly to follow their
directives and rules; and even if I were to submit to their creed
and doctrine, it would still be impossible for me to also accept
as logical, as true and realistic what - according to the teaching
of all or any of the many schools and philosophies of Hinduism,
Buddhism and Jainism - is going to be the fate of a soul v\^ich has
achieved its ultima te goal, its redemption, its salvation. That
is to say, that the soul, the etemal something within us - which
according to Judaism retums to the Creator, and which in the Hindu 's
belief is rebom again and again until salvation cca:iie3 - disappears
totally and completely. In other words, the highlight of one's
series of existences, and the acme of one's aspirations, ^vould be
the final state wherein nothing whatosever of the human soul, of
the divine essence in us, is left in the end.

Are these ideological constructions not acrobatics to explain
away the reality of death, to relieve the anxiety of man 's fate
af ter death ? Have these manipulations not tumed into facts what
so far has not been proved to be the truth ?

To me all this sounds so unlikely, so purposeless, so totally

804

unexplainable^ that it cannot be the truth. The concept that
•nirvana is the soul's end* ridicules the intellect of the God of
SupreiT>3 Wisdon^ of that supremacy which is called the Suprane
Intellect. Cons idering the perfect Uni versa and its faultless
functioning; the miraculous Creation and the marvels of the huiian
intelligence^ it is offensive to even contemplate such an empty,
senseless and purposeless end-solution to our existence.

Judaism^ Qiristianity and Islani promise a better - even if
not very logical - outcaiie. They teil us^ that v/hen the ultiinate
end of history arrives^ we shall have to face a divine tribunal
which may condami us to endless suffering, Or it rnay pennit us
to enter paradise and enjoy tiiere a limitless state of bliss.

(There should, in my opinion and according to my taste ^ not
be a reason for us to envy those sent off to hell; but neither do
I think it is such a pleasure - should we believe the descriptions
we are supplied with in such great detail - for a hurnan being \*io^
possessed of sane intelligence at least^ is restored to 'etemal
bliss', to spend etemity sitting on clouds playing the harp, or
to Stretch out near a spring of water and eat delicacies all day
long. Neither can I imagine that a God who cares for man, would
see a j^radisical State in such an post-mortem existence.)

That my observations are to some degree justified, can be seen
by the manner this problem of salvation, of redemption, of ultiniate
bliss for rnankind - for which the Indian religion have offered such
a nihilistic Solution - is solved in a more acceptable way in Jewish
and Christian Scriptures. They foresee redemption as the time and
State when God 's kingdom has been established on earth, and when
all of God 's laws will reign supreme. To me this kind of a blessed
end-state appears nore appropriate and easier understood.

I welcome also the main theme of all of Jewish and Christian
clergy's teaching and preaching, that God cares for man, that he
has determined the 'end of the days' to mean rnankind 's continued
existence in a world of r ighteousness , happiness and peace.

Take note ! Judaism states - and Christianity concurs - that
the ultima te establishment of such kind of God 's kingdom on earth
had fron the beginning been the original idea behind the creation
of this World, and of humanity to rule therein.

One more lesson I leamed on my pilgrimage through India in
the Company of Gobinder Math: I leamed the fundamentally etemal

805

truth that man everyv^are in this our world - whether he is of a
kind who lives in a palace, or whathar he is a beggar who lives
in a hovel; whether he is a peasant v^o lives in a village or a
Citizen \/jho lives in a town - has the idantical problems and tha
saue fears, the same wishes and same hopes. These problems and
fears, thesa wishes and hopes may hide behind sorae social disguise,
or they may become obscurad by political argumentations; they may
not be present on tha surface, nor becana iramediately or easily
apparant; but I instinctivaly Icnaw, that averyone of the peopla
we met was afraid. They inay have been afraid of what tha following
day might bring; but as a rule they were afraid of what will happen
to them after they die.

I becarae well aware of these fears, bacause nearly all the
people with whom Gobinder and I could talk, appeared to have sensed
that they could talk to us freely; that they could disclose to us
their fears without having to fear being ridiculed or soolded by
US. I have no Illusion about the ease with which we cotmiunicated
with the people. We owed the unlimited trust we were shown most
likely for being perceived as gurus or similar exceptional religious
Personalities. It is, by the way, an undisputabl fact, that these
ainorphous masses of India seek consolation vÄienever and v^erever
they can; be it from their religious leaders; be it from their
jewel-covered rulers; be it from their indifferent govemment; be
it in the pledges of the princes ; be it in the promises of the
politicians. And last and not least they look for consolation in
the legends and myths of their nation's history reaching far back
into the far away mythological past.

However, not for long - if ever at all - could these powerful
instances and influential men and institutions disperse the peoples'
fears. Although deep inside people never expected to be helped
over their fears, they continued in their make-believe. Otherwise
fear would have been taken over by despair.

These ways out of their fear was, however, ineffective to
disperse their fears. Ihe fears persisted. The only way they
knew to ease their fear was to envy their equally miserable
neighbour. The only way they knew to rid theraselves of their
despair, was to transfer all their bittemess into hatred for their
neighbour. They reacted with 'abreacting' whatever hurt them on
those vÄio lived nearby. It was easiest to do so on those who were
even more helpless than they are themselves; or on those who belonged
to a different religion; or on those on a still lower social rung.
The only way they knew to anaesthesize their pain, especially in

806

case they came into conflict with t±ie guardians of the law. was
to denounce their still more resigned neighbour. The only way they
knew to ease their own sense of helplessness ^ was to engage their
neighbour for the most unimportant reason in a bitter and bloody
fight.

Fear and hatred were everywhere^ among those vho leamed and
v*iose vdio taught; in those who ruled and those who were ruled; in
those v*io scavenged for their sustenance and those who indulged
in luxuries.

I was deeply saddened when I became aware of these conditions^
of the helplessness brought on by these conditions - and of the
resulting deeply rooted psycho-pathology. For this had been the
first tiine in my life that I had cone into contact with human masses
and their naked, unrestrained reactions. And because my reaction
was multiplied by the knowledge, that whatever I was made to leam
in India ajplied in principle - though in various degrees - also
to mankind everywhere.

AI though the blessed word 'conpassion' is supposed to make
up a substantal element of the guidelines in the directory of every
one of the religions; and although compassion is branded about as
a part-payment for the ticket to salvation, I nov^iere did find an
instance where compassion really and sincerely strove to soothe
the fear of others; where empathy was offered to provide consolation
to those who were desolate; v^ere selflessness aimed at giving help
to those in need. Not even the promise irtplied in every religion,
that by such humanitarian acts - or even only by a gesture hinting
at the readiness to act in a humane way^ one 's salvation would be
eased, was of any use.

I preached, wherever I had the opportunity^ that everybody
without exception is assured of salvation; and that salvation is
easiest achievable through selflessness; through sympathy for next
man; through loving help and understanding for one 's neighbour.

I told the fearful masses, that they have no cause for fear;
that life is not a State of existence in which one has to be obsessed
by fear.

I explained to the people that life cannot mean fear of v^at
comes after death, because the world could impossibly have been
created for such or any other fear to dominate. For the world could
not have continued to exist were it doninated exclusively by fear.

807

I defined to them a view of life in which inner peac takes
over from fear; in which inner peace is easiest gained by sharing
one's worries with others.

I spelled out to them that easing the need of others brings
unlimited satisfaction; that freeing others fron their fears can
provide boundless happiness.

If you ask me, v*at of ray Indian experiences I consider has
been of the greatest benefit to me, l would point to my hope to
have planted into all those men and women who have confided in me,
a seed of hope which I pray will grow and bring them happiness.

•

808

6.

MO

More about God and nan.

Q

You want to know what eise have I leamad, apart
hava told you so far.

I have laamad very much eise, Much of of what I have loamed
is intanglble - but even so it is a sead v^lch has already bom
valuabla fruit.

Lika so nany others arnong the Western world's intellectuals
and roraantlcs, old and young, I had once been thinking, believing
and hoping that the "wisdom of the East" would tuen out to be for
ina the llght vMch would irvaka iib see the spiderwebs covering my still
shadowy Spiritual percapticxis. However, it did not taka ma long
to find out, that thara is no vray tha spiritually starvad ard
fatiguelessly progressing world can profit fron what Hinduisrn or
Buddhism in ait/ of thair shapes and raforms, anywhare in tha J^äst,
may have to offer as a Substitute for what is tha haritage of the
wastam religions.

I was furtharmore induced to doubt, whethar there was much -
if anything at all - In tha Fastam religions* philosojrfiles for me
to ainulate. In tha and I reachad the still nora ambracing oonclusion,
that I oould with safaty apply the idantical judgemant to tha
philosophies of ancient China and of Japan vÄiidi I had studiad quite
extensively during my Cbllage days - and which I have leamad to
underatand much batter today.

And what, you askad ma further, have the Bible and the other
Jawish Scriptures contributad to my krwwledge, to my progress, to

809

•

•

the process of my iraturing ?

I feel safe enough now to give you an outline of what Judaism

has oome to mean to me.

The biblical mythology expounds very explicitedly the norals
of life and the ethics of human conduct. The writings of the Prophets
continue to enlarge on this. And while they preach and teach in
the spirit and the sense of the Bible, they use the language current
in their times and the metaphors understood by their contemporar ies .
They knew to adapt their language and psychology, their threats and
their promises to the then prevailing conditions; as well as to the
by then ineradicable effects of the surrounding cultures; and to
the intellectual status of those to .^om their v..rds were addressed.

Regretfully our religious leaders and exponents of today - ^o
Show so much respect for these rabbis of old; who emulate them; and
who endeavour to be their f itting sucoessors - have not understood
v^t they should have understood: that they should take the only
possible, the only logically consequential step, viz:- that they
should emulate also the mentality and the principles of the rabbis
of old; that they should adapt the halachical rules promulgated by
the ancient rabbis to the mentality, the psychology and to the
progress of our days as the ancient sages had once adapted the
biblical precepts to the mentality and education of their surroundings

and times.

All concemed - the theologians and the historians, the
preachers and the preached - agree, that the ordinances and the
cx>nnands, the laws and the rules cited in the Scriptures hardly fit
anyiTore the social, scientific and conceptual conditions of today.
But Judaism's spiritual leadership of today keeps in good repair
the 'walls around the Law« which the ancient rabbis have erected
to satisfy the spiritual needs of the Jews of their period. Their 's
is the same zeal as that exhibited by the sages of old. Often they
apply not only the same antiquated iraterial which had been in use
some 2000 years ago, but when necessary, also when not necessary,
they further increase and reinforce the restr ictions . Not rarely
the competing rabbinical schools will show their prowess by adding
spikes to the top of the walls.

A sanely and intelligently applied pragmatism could have removed
all obstacles to a peaceful coexistence of all strata of the Jewish
people .

810

However, t±ie rahbis voted for a strictly dogmatic approach,
This must inevitably affect most of all the non-orthodox but observant
Jew. It must of necessity lead to a restriction of his intellectual
freedom and of the latitude he has to act independently and to think
logically.

These restrictions are very similar to those I have observed
in India, But in Judaism their effect, and the damage they cause,
are far more penetrating, as the target material, the religious,
and certainly no less also the secular Jews of our days are on a
much higher intellectual level. In addition most of them have also
in other respects a far more sophisticated Standard.

In contemplating these issues, I am tempted to apply to them
the ancient buddhist principle of 'all is a matter of cause and
effect'. I am certain, that the impact might have been much greater;
might have reached disastrous dimension; might have accelerated the
already streng assimilatory process among the westem Jews; might
have led to an early decimation of the Jewish people - had not fate
intervened. Had not the Holocaust and the establishment of the Jewish
State intervened and brought Jewry's assimilatory process to a halt,
the sephardi-oriental Jews already strongly assimilated to their
African or Indian etc. background; and the fanatic and in its piety
calcified coirmunity of ashkenazi-polish Jews would have been left
the only surviving Segments of the Jewish people.

But it seems to be only a temporary halt, as I have come to
See here in Israel, and as I am now interpreting what I had observed
in the States. The so-calld ethnic richness of American Jewish life
is as much a myth as are similar Statements in the past regarding
the Anglo-Jewish comnunity. The former 's pattem of assimilation
is now similar to the latter 's ronorseless process of attenuation
and assimilation.

Such an assimilatory process is in Israelis less danger-bound.
Israel is a Middle Eastem country, and it is to be welcaned that
Israel is steadily tuming into a Middle Eastem country. Some 60%
of its Population - Arabs counted with the Jews - are from the Arab
World. Israeli culture is more and more aligned with that of the
surrounding Middle Eastem world. A large number of Arab cultural
elements have found a home in Israel. One can speak of an ongoing
Arabisation of Israel 's culture: Arab music, Arab dances, Arab films,
Arab TV programs - though dressed up as Sephardi heritage - attract
large Segments of Israelis. Middle Eastem foods have become part
of Israel 's civilization. So have the Moroccan Jews' Mimouna festival

811

or the Kurds* Saharaneh v^ich are today presented as 'Jewish folklore
events ' . Also much of Israeli political culture ref lects principles
which comnonly prevail in the Arab world.

I watch and wonder. I look for an explanation of v^iat I see
around me, and for the reaction of the Jews to the political^ military
economic and demographic threats hanging over them.

I wonder how in face of the realities of modern life the orthodox
section of Jewry can continue to raaintain what are to them "etemally
valid divinely promulgated laws". I wonder how they can balance
their belief s against the results of scientific progress. I wonder
how they can exist in the atmosphere they have created around
themselves^ without at least experiencing some resentraent against
the rigid and dogma-like laws which derive from - are sustained and
maintained by - their tradition's and religious leadership's
sanctification of whatever is written in the Scriptures, and v^iich
has secundarily been promulgated and interpreted by the rabbis of
old.

I wonder whether orthodox Jews had much diff iculty to maintain
their rigid and unbendable conception of God - v*io, I imagine^ in
his etemal wisdom must have known vdiat consequences his demands
were going to have.

I have been forced to the conclusion that Orthodox Jewry is
in a no-win Situation. The view these men and women have of God 's
holiness precludes everything and all v*iich may even faintly appear
a criticism. Such kind of a critical rarark causes horror even
vy*ien uttered in an unguarded moment; even vrfien the uttered remark
is accompanied by a pious sigh and a beating of the ehest.

My conclusions do not embrace only the orthodox segment, or
any of the many other as religious categorized protagonists of
Judaism. Neither does what I have said affect only Judaism. All
I have said just now about Judaism applies equally to all the
religions - even those new ones which with a surprising regularity
tend to emerge in these years. The only real difference I could
detect between the principles of the various religions I know exists
in the number, and in the intellectual quality, of their myths and
of that of the series of new superstitions they have added.

However^ I do not want to open a further line of discussion.
I shall restrict the critical def inition I am attempting to the
theistic religions only, to those who teach that all v^ich exists
depends on its being related to, and its continued reliance on, a
self-existing God v*io alone is worthy of worship. The theists claim

812

•

t

that iinnediate experience of the Divine is the only authentic, and
the nost inspiring, truth about the Ultimate Reality; and that these
religious experienoes take priori ty over any of the Claims vdiich
are based on a rational^ moral or esthetic experience.

It is my contention^ as I have hinted on a previous occasion,
that original irankind - even before the Age of Noah - possessed a
well balanced System of ethical guidance. As indicated by the
"Noahide Laws" early human society had already been endowed with
a clear set of rules with which to regulate its lives and by which
to maintain its comnunal co-existence.

It is understandable to me^ that what is generally called
'religion' today has beeen 'invented' already in primordial times
when mankind did not find its original primitive moral laws anymore
suff icient to protect it from the dangers and the inclemencies of
its World. There must have cone the time when man feit the need
of an explanation for - and of a defense against - the forces of
nature and the threat of the cosmic events. There must have come
the manent^ v*ien man began to look to the powerful influence he sensed
above and around him for protection against the to him unexplainable
changes in his own body as well as in his surroundings . Leaders
arose who provided him with a belief System which answered his quests.
In due course^ v*ien this belief System did not suffice anymore^ man
must have feit the need to further elaborate his leaders' latest
evolved religious structure.

And in due course it came to pass, that this formerly seif-
suff icient religious System became irrelevant^ ineff icient and
insuff icient again. To bring it back intop balance, it was loaded
with rites and rituals, with myths and symbolisms.

The ingredients fear of death and fear of natural phenomena
v*iich had steadily contributed first to the formation and then to
the widening of the primordial religion - caused the primitive
societies, for lack of a scientific grounding, to fill in the gaps
in their knowledge and understanding with magic and superstitions.
These in tum must have induced them to attribute their ills and
disasters to witches and demons. And this in tum made them submit
their spiritual and physical wellbeing to the by then egocentric^
and later outspokenly dictatorial directives of the priests and of
the pantheon of gods the latter had created.

However, I have to insert here a correction. We make a mistake,
if we think ourselves entitled to condann as selfishness the legal
and other activities of the rulers and priests of the antique; that

813

is at the time when the original harmonious social System had been
weakened by inexorably ongoing societal changes,

Let US visualize what imist have been going on. The peaceful,
fratemal - I nearly said democratic - coexistence of the tribes
and comnunities under the f irst simple and primitive ethical rules
had been shaken. Social stratification had become unavoidable,
because in the course of their development certain tribes or clans
or families had acquired a greater knowledge of nature; or had come
in possession of better arms; or had developed better instincts;
or had acquired better analytical reasoning.

Inevitably the upheaval in the social stmjicture had to bring
on revolutionär/ changes. It would be a fundamental mistake were
we to attribute to the expanding^ organizing ancient peoples any
of the qualities we call 'humane* today. Their rulers and priests,
though surely men with unusual qualities, did not see beyond their
own interests.

These men in eadership poisition must have been endowed with
a vast inbom natural intelligence, superior to any owed by the
general public. This advantage must have served them well in the
the brutal world vrfiich they had helped to establish. They employed
their superiority to establish and preserve the predominance of their
family and of their clan. Their intellectual predominance - possibly
in conjunction with their physical strength - must have served them
well in the continued securing of the benefits vMch had ensued from
their newly established power.

But apart from my hypothesis of the causes vy*iich have led to
the creation of an organized religion, I raise now the question,
whether the basic, the preliminary conditions for the creation, for
the propagation and the for the continuation into a - what I am
inclined to call a secondary - religion do no exist anymore ? Are
the causative factors which formed the basis for any of the religions
vrfiich have cane into existence in the course of the millenia - many
of vÄiom have disappeared again - today no more effective and active,
even if their appearance is changed ? Are the factors v*iich had
been originally applied not still the same ones which keep religions
af loat today and v*iich bring forth all the new religious movements
and their individual aspects ? Do we ourselves not raise the same
questions ? Are we ourselves not still motivated by the same urges^
fears, instincts, and egocentric considerations ? Do not today
cur asking, cur searching and our irrploring tum us into the same
direction ? Do they not make us aspire to the same goal ? And

814

do we not also seek to gain this same knowledge ? Do we not use
these same methods in seeking ? Have we not the very same hope
that they will bring us "the help and protection fron above" ?

The language we use inay be different, the ajproach we take niay
sound different, the answers we give ourselves may appear different
- but in truth nothing is different from vdiat our ancestors prayed
for, what they feared, and what they aspired might be granted to
them.

In general terms we can say, that the founders of the first
organized and strictly directed religions searched for the Truth
the same as we do. And we can rest assured that fundamentally it
is the same Truth. The ancients did not find it, neither have we
to this day. They formed philosophical Systems, religious Systems,
faith Systems to carry them over the difficulties and save them from
the anxieties they were facing; to serve them as a Substitute for
the Truth which continued to escaped them. And so do we today.

So far it is not given to us to know v^y we exist; vÄiy we live
on this planet; what we are supposed to achieve. Our theologians
and philosophers, our writers and preachers have provided us with
abundant theories and hypotheses from vy^ich we can chose whatever
we think will suit our expectations ; and afpropriate what will fit
our needs. But without bowing to the influence of the theories and
hypotheses, and without insisting on the need of absolute proof,
we know very well - unless we do not care to think or to question
- that there must be a reason for, and a purpose in, our existence.
In the same way any thinking, psychologically uncorplicated and
mentally balanced person cannot but come to the conclusion - however
long the time and whatever arduous route he may take to reach this
comprehension - that the Universe with its suns and their planetary
organizations, our planet earth included, are the outcome of a
purposeful, planned creative process.

Such a person will also have to conclude, that all v^iich there
is in and on our planet earth must have been the outcome of a
purposeful, a planned, a creative process. And logically such a
creative process would be unthinkable without the progress having
also been planned.

In Short, all v*iat is and v*iat we see and v^at perceive with
our senses cannot be due to an accident, a coincidence. It cannot
be the outcane of an uninspired, a senseless, an undirected
development. Even those among us vdio try to satisfy their own and

c> I :

others' curiosity; those who deaden any possible doubts and speak
of 'Natura', or of the 'Laws of Nature', have not given me an exact
answer whenever I put the question to them: when and hov has this
'Natura' came into being, and who has established these 'Laws of
Nature' ? And I have never hesitated to further ask them to teil
me in all honesty, whether they really can make themselves believe
that the incredible wonders of Nature - I mentioned only the nuclei
in the elements studied in physics, and the DNA phenomen in the
basics of biology - can possibly be due to some "happy combination
of fortunate concidences". In their arguments they liked to refer
to sone easily traced evolutionary processes; but they never e^lain
how the processes have started. The last time I asked a scientist
to explain the fact that man and mouse are genetically very similar
- that is that most human genes are also represented in mice - though
men do not have tails and mice do not use a telephone. He smiled
and Said "I do not know".

I have listened with surprise - and not rarely had I in our
discussions to add admiration to my surprise - when followers of
the 'Philosophy of Nature', of the 'Doctrine of Evolution' and all
the other schools of this kind of thought tried to exclude the
presence and the activity of a Creator somewhere still somehow present
in the background.

It is an established fact that our earth, all its fauna and
flora, man included, have undergone - and continue to undergo - an
evolutionary process; but it is impossible to explain man and what
he is, and all which is around him, by evolution only. There are
far too many questions left unanswered by the evolutionary theory.
Life is supposed to have started three billion years ago. How ?
Our scientists cannot agree on an answer. Life requir^s both DNA
and proteins to be created. WA cannot pass on genetic Information
without proteins - and proteins cannot form without DNA, since it
contains the Instructions for stringing together the amino acids.
Do you remember the answer Ifawkins gave ? Though he ref uses to accept
a Creator of the Universe, he concedes "that there raust have been
sorebody to start the clock ticking". And there is the fact I have
already mentioned before: the dinosaurs lived sone 160 million years
ago. They perished - suddenly, due to a natural disaster, the
scientists teil us - a hundred million years ago. They are supposed
to have formed the huge oil reserves which today heat our stoves,
drive our cars and enrichen the Arab sheikhs. But difficulty arises
with the realization, that most of the oil reserves are found in
the Middle East, where no dinosaurs have ever lived.

816

When these and many more ref lections had finally and definitely
made me separate my way f rom that of the believers in coincidences
and evolutions^ I did not enjoy a sense of mental relaxation nor
could I feel myself in spiritual eguilibrium. Por my reasoning was
now made to wrangle with the argumenta why has the Creator, v\*ian
ity belief structure postulates, created this marvellous world System,
and why in particular this our own world System earth ? Why do
we humans exists, and along with us all v\*iich moves and grows ?
Why has he made come into existence all which exists ? Why has
all I See and sense been created, brought into existence - and kept
in existence all along ?

So far nobody has given me the right answer; not even any
partially satisfying answer; not even a hint of a right and satisfying
answer. I cannot perceive in the 'Information' we get frcxn the
philosophers; in the ' explanations ' we receive from the theologians;
in the 'proofs' presented to us by the scientists; and in the
'directions' we are given by the religions more than pitiful atteirpts
to sufply US with a satisf yingly , an acceptable explanation for our
existence. I cannot avoid the Impression that on denand, as if by
magic, first a formula is produced, and thereafter with its help
the attempt is made to construct an edifice "without the use of straw
and mortar".

HDwever, if you have followed my reasoning so far, and if you
accept my pronise that there must have been a Supreme Being, a
Creator, vA\o has created us and all, we must a priori also concede
that the Creator, the Intelligent Being par excellence, must have
had a purpose in creating this creation. It is unacceptable to me
that this World, our earth, we humans had been created; that life
on earth could have been made to exist; that the human race has been
evolved into thinking and reasoning beings - sane phantäsize 'in
the Image of God' - only so that we fight among ourselves; only that
we endanger each other; only that we struggle against the inclemencies
of Nature; only that we callously strive to make ourfellowmen more
miserable than they are already.

Philosophy and religion, mythos and science have not solved
my perplexity. They have in particular not made me accept that the
Suprone Intellect, the Creator, the Supreme Being v^om we call God
could be angry, disajpointed, sleepless, revengeful. Or that he
could be hafpy, that he could be in agreement with v*iat we humans
on earth do to his creation - and in this I include ourselves. I
cannot see vdiy he has ajpointed the Jews to be his holy people -

817

only to make their holyness into the heavy bürden which they have
not the strength to carry - at least not with dignity - were there
not an ultinate aim and purpose in this appointment.

I cannot believe that the God I know could lower hiinself to
behave like a small tyrant. I cannot believe that God punishes us
with earthquakes, floods and famines. I cannot believe that God
exposes us to temptations and lures us to do evil. i cannot believe
that God handicaps us by an 'original sin'. I cannot believe that
God sends his 'only begotten son' down to us on earth only to
sacrifice him in turn. I cannot believe that God waits for man's
death only to fry his resurrected body and soul in the fires of hell.
I cannot believe that God has introduced moksa and dharina to suf f ocate
the Indians' initiative. I cannot believe that he has awarded man
with karman and samsara to justify the suffering of man at the hand
of man.

And that he has created Evil for man to struggle against its
power.

I had to struggle with myself to find an explanation for Evil.
Evil, I know only too well, is part of our life on earth. We have
not to be told this; we know it only too well. Iherefore, Evil being
essential raust be also true. And Evil must therefore also be of
significance. Its significance can only be that we know within
ourselves what is good and what not. In other words, we have an
inbuilt knowledge of the moral laws which demand of us that we follow
the good and avoid the bad. Everyone of us knows we are entrusted
with the free will, the inherent right to decide what is true and
what is false; whether we do good or evil; whether we incline to
be ourselves good or evil. It is obvious that this free will, and
the knowledge it provides, can have been given to us only with the
consent of the Creator.

I ask myself now: does God know man's future ? Does he in
his Qnniscence know what will be ? And I had to answer myself that
God knows all the options available to man - and that man's free
will does not encroach on God 's onniscence.

Free will or not, a morally sound person feels ultimately
responsible to God for all he does. I perceive also within myself,
that God is iitmutable and permanent, and that this is not interfered
with by his relationship with man.

Once we acknowledge that we possess this knowledge and that we
have this capability, we have also the duty to acknowledge our faculty
and the capability to avoid what is bad. If this is so, I have to

818

conclude that our reaction to evil - whether we recognize it, whether
we avoid it, whether we create it - is the way in which we and our
character and our moral fitness are tested.

God has created evil, but he is, of course, not affected by
it. It may sound incongruous that a God who is omnipotent, omniscent,
all-good should permit evil to persist. Ihis enigna is solved if
we realize, that evil exists to test us, and that the prevalence
of evil does not point to a limitation of God's powers. Man has
been given Knowledge of good and of evil, and it has been given to
him to chose between them. Evil is not an Illusion; it is a fact.
It is not the absence of goodness; it is a fact sui generis.

Hence it is my moral duty to make use of my faculty to recognize
evil; to avoid evil; to fight evil; and to eliminate evil, at least
within myself . Evil even at a distance, evil even when only a shadow,
renders the approach road to salvation impassable. Evil should be
perceived as something tangible which has occupied the space in man
which is rightly reserved for the good in man. Evil replaces, pushes
aside, suffocates the good in man. In tum evil can be replaced;
can pushed aside; can be suffocated by what is good, if man pursues
the good, if he dedicates his time and energy to perform good deeds.

It is my firm belief - you may call it my philosophy, my concept
of the Truth in Life - that to realize not so much the existence
of evil as to be aware that man 's faculty to fight the influence
and the effect of evil, is the main test, is the qualifying test,
which man is appointed to face. It is the purpose of his existence.

In cognizance of this fact; in the pursuit of this way of life;
in taking on such an assignment, I perceive man 's duties for himself
and towards his fellowmen. In this program I see mankind's duty
in this World. Once we have perceived this task; have recognized
this duty; have submitted to this program, we shall feel ourselves
honoured, even blessed for having been entrusted with the direct
or indirect betterment of mankind's fate. We have reason to feel
proud for having been called upon to prove ourselves, for having
been given the Chance to be tested. Ihen, and only then, shall we
notice, that this task and duty are not heavy nor tiring, not
troublesome nor disappointing, but a satisfaction, a fulfillment.

Ihose among us who see in such a duty and in such a task a bürden
and a yoke - and regretfully the majority of mankind belongs to this
category - are indeed to be pitied.

819

It is difficult, better said impossible, for me to imagine that
there should not be an answer to the etemal questions vÄiich are
facing man. Simultaneously I am greatly inpressed by this enigma:
that man has been blessed with the need to know the answer; that
he has been granted the urge to search for an answer - and that within
himself he knows that he will never find the answer.

And so everyone of us is made to search on his own for an answer,
or to chose one fron among the answers offered us by religion and
philosophy. Having made this choice he has to be satisfied, if we
can, with the answer he is given in the belief, that this is indeed
the answer.

I belong to those who are not satisfied with a ready-made answer.
I have formed my own answer. It is the one I have described just
now. I had no difficulty to feel satisfied with the answer I found
to my guestioning, because I believe I have discovered what I think
is the truth in the answer to my querries and my searches. Let me
add, that my discovery of what I think is the truth has filled me
with a sense of elation. It gives me the kind of happiness vAiich
only a right answer can bring forth.

Allow me to enlarge further on the theme I have so amply
discussed already.

I must confess that - notwithstanding the Impression you must
have got from my above Statement - I am still not fully satisfied
with what I believe I have been granted to know so far. The main
difficulty I face - after all I have presented to you and have argued
with myself - is the impossibility for me to accept that mankind
has since his creation been burdened with the tendency to do evil;
that he has been endowed with the capability to hurt himself; that
obstackles are placed in his way to härm his karman. It is no less
difficult for me to believe that fron the moment of his creation
man has been endowed with a specific instinct to cause härm to other
living beings, his fellowmen included.

I have scrutinized the Solution the various theologies have
to off er.

Ihe most elaborate system I found in Zoroastrianism. It teaches
that since the beginning of etemity all the evil in the world is
attributable to one of the two opposing principles which dominate
man and his world, viz:- the principle of Good and that of Evil.
Ahura Mazda is the lord of Good, and Angra Manyu is the Lord of Evil.
The World is merely the stage upon which the struggle between these
two powers is played out in various and complex periods. Ihe goal
in this dualistic principle is to restore the positive nature of

820

an eventually renewed cosmos by the total defeat of evil.

You have asked me once v\*iether next to his negative endowments
man has also been shown a positive^ an affirmative direction to
follow. When I conf irmed that this must have indeed been the case
« for I could iinpossibly visualize man to have been given only an
entirely pessimistic guideline - you asked me vAiat I do see as man 's
purpose in living on our earth ? Like I answerd then I can only
answer now that I do not know. Nobody knows. Nobody has been told
the reason of the what^ the why and the how. Nobody has been told
v*iat can only be the absolute truth. May I confess that I am not
unhappy about this fact ? Because I am not sure whether I would
like to be told the absolutely true reason. I am not even surprised
that I do not care to be entrusted with all of the truth. I am afraid
that, should I be able to discover the answer in the literature;
that should I be instructed about the essence of the truth by the
teachers past and present; that should I leam about the way of life
from our philosophers, I might not be fully convinced and satisfied,
and that my endeavours to find the truth on my own might becone
superfluous. Searching for the truth on one's own is of the essence.

The urge to search for the truth about our existence must have
been one of the important original instincts implanted in us. This
makes it important, imperative even, that everybody of us searches
by himself . It is the searching and not so much the knowing v*iich
leads mankind to redemption. To make one 's own discoveries - that
is to say, it is the discoveries we make on our own - v*iich is marked
by an inner release. Which dicoveries are to searched for ? And
where they are to searched ? To these questions I can only answer
you with the words of the Buddha, that man has to search within
himself for the answers.

However, after having been told, having studied, and having
just now myself passed on to you all I have been exposed to, I do
not mind sharing with you the Solution I have found to satisfactorily
quieten my curiosity. In my belief in the Creator of this our small
World and of the iimiense Universe around us; and in my trust in the
Qnniscence and the Qnnipotence of a Supreme Being, I can accept only
the one answer as the true one vrfiich I have already mentioned: all
vy^ich is, all v\*iich has been evolved into existence, is to help God
create a perf ect humankind with which to populate a perfect world
- perhaps another world, perhaps on a different planet.

I do not know vAiether there is any truth, even a grain of such
a possibility, in the vision I have constructed for myself. Nobody

821

knows, but I have the right to iniagine, to believe, to explain. You
niay call it even a right to fantasize. After all, is what inost of
the theologians and philosophers do, say, teach any different ?

Still ! You may ask v^y God should want to have such a perfected
mankind. The wise men of the Talmud must have pondered this question
too. Here is vAiat they have to say: God wants man 's Company. God
the Creator, the Supreme Being becomes God whenever he cares for
mankind. God becomes God whenever he is with mankind.

I am going a step further and teil you how I came to the
deductions, the conclusions, and finally to the firm insight vdiich
led me to the hypothesis on vdiich I built my philosophy of life.
Parts of this hypothesis I have already outlined to you.

I need not to hypothesize that the God I know has to knov of
every Single event. He has planned the final outcone but does not
interfere in Single happenings. The destiny of every human being
is seif- and ethic-controlled.

All this has become an absolute certainty to me. I did not
have to assume a System or imagine a method which go beyond the
possible, v^ich reach too far into the metaphysical .

The enormous advances our scientists have made over the last
30-40 years in Computer and other electronic sciences will give us
a faint outline of what a Supreme Creator, a Supreme Intelligence,
v\*iat God can in this our lAiiverse do to man and his life.

Once I had thought about this, I feit I had reached secure
ground. I could with much greater assurance build for myself a
satisfying concept of what we are and of what is going to be our
fate. I had already taken it for granted, and a priori so, that
there is something imrortal in man; that there is something which
does not perish, something v*iich survives in man. Once I had reached
this firm ground in my reasoning I could now advance to a satisfactory
view of God, man and the world. I theorized that v*iat survives of
man after his death - that what we understand as his soul - carries
within itself a regulatory principle v\*iich will during man 's lifetime
check and control his actions, judge his failures and mark his
successes. I calculated, that the soul 's karman-like ccxnputative
power and task will determine the inividual's next follow-up. It
will determine, v\Äiether the soul is worthy of further perfecting
through further testing - or whether it will in future take another
direction.

822

You asked me, whether I have a proof , or even only an indication,
that there is within man such an instance vrfiich directs or controls
nian's life and determines his future. Let me ask in retum, whether
everyone of us has not experienced a nonent when he teils himself :
this or that trouble^ ndsfortune or bad luck would not have happened,
had I not given in to that Impulse or had I not done this wrong ?
I hope you did not get the Impression that I was thinking of instances
of misfortune or punishment or the like. I meant an inner reminder,
a conscious recollection, a self-accusing realization. In other
words: everyone of us can recollect moments v*ien he was overcome
by the realization he had comnitted a wrong. I can recall many a
time v*ien I made up our mind not to repat a wrong I had done and
had decided to make ammends instead. Do not judge this not an escape
into rationalization but the function of my intact inner moral

compass.

Above all I want to caimunicate to you, that we know to be on
the right moral track the moment, when we realize we have been tested
- and have failed, and hope we shall be given a new chance to prove
that we have leamed our lesson. The realization that we have failed
should not make us indulge in self-accusations or self-punishments.
We should realize instead that this insight is a blessing; for we
may hope that the new chance we are given is an indication of special
favours granted to us. We should never fall to see that we are being
favoured above others by being given another opportunity.

I am ready to agree, that surely every murderer, every gangster,
in Short every criminal, has had such moments, has consoled himself
with such an insight; but mostly it is rationalization which such
an individual brings into into play - and fron this he cannnot derive
any lasting benefit.

Within the framework of v^at I have said just now, I have to
further point out, that v^iile most moral tenets are universal, many
of them have found a different Interpretation in the various cultures
and countries. However, while we should not use this realization
to rationalize away our faults, we have the duty to take this fact
in consideration and show compass ion in our judgement wherever this
ajplies. I mean to say that we should always consider the different
cultural and educational background of the people involved.

"How can you say, in view of so much injustice done everyv*iere,
that sone people or peoples have to obey only a restricted number
of moral rules in this world ?", you asked. "How can you say this
in view of the ever increasing number of murders, and in view of
the steadily increasing number of peoples affected by wars ?"

823

"Are you aware, Nbshe C3iaim, that by raising this question you
provide also the evidence that there is such a moral sense ? The
entire complex issue will appear to you in a diffrent light if you
realize, that all of us are constantly being tested. What you call
lack of moral sense is one of the testing grades I have mentioned.
We are tested by the way we carry our responsibility for vtot we
do^ but also for what we allow to happen without interfering when
we should".

Coming back to what we talked about a short while ago, please
do not bind me down in a definition of the soul. If what I said
in this respect a while ago does not fit your conception of vihat
animates man^ you may delegate the function I described to the spirit
of ^ or to the breath in man. Judaism acknowledges all three - soul,
spirit, breath -as divine attributes loaned to man on a tenporary
basis.

In the context of what I could permit myself to think, feel
and believe - I may even say 'to know', but this would imply that
I have some factual proof - that we humans live here here on earth
to be improved and refined; that to be improved and refined we are
throughout all our life exposed temptations and evil, dangers
and difficulties, envy and hostility; that these threats we daily
encouter are the very tests we are made to face; that the manner
and the way we react or do not react indicate to our inner Controlling
instance the moral strength and the humane sense we possess; that
our future destiny - and may be also our future destination - depend
on vÄiether we are given further opportunities to improve, or v*iether
we are considered failures and are discarded.

Our inbuilt weaknesses and our inherited moral frailty make
it impossible, that we do not fall most of the time; that we do not
in most instances give in to our instincts; that we are more often
than not led astray by our desires. But my philosophy allows me
to presume, that those of us v\*io untold generations ago have proved
'suitable material'; that those v*iose calibrations show positivity,
will progress along a steady process to perfection. I reason that
those vÄio have steadily been able to eliminate more and more of their
unethical traits; that those who have also otherwise shown promise;
that those v*io have proved their worthiness, are given a further
Chance to continue the improvement of their Seif. They are again
and again rebom, and in their new existence they are given again
and again further opportunities to progress on the way to completion

824

- or even perfection - so that they can qualify for what may be called
an elite hunanity, and can be found fit for that 'Kingdom of Gtod
on Earth* for which mankind has been created.

This process takes a long^ a very long time. It cannot be a
short-term program. I will say even that it takes many^ most likely
many thousands^ of generations. After long deliberations^ and after
allowing all my inner doubts to enter their arguments^ I concluded
that such a program would well fit my concept of "the facts of life*.
And should they appear to others nothing but fantasies^ I do not
mind. The Image I have constructed satisfies me as a sui table working
hypothesis.

What happens to the others ?^ you now asked. I do not know.
But the Hindus^ Buddhists etc. may be right when they say that those
whose souls live in human bodies are already the ones^ who by the
continuous improvement of their karman are given the chance to
survi ve .

I am going to answer also your question vdiether or not all the
religions do basically contain in some form such a hope of completion.
For ultimately this is the essence of the hope for redemption v^iich
every religion has to off er.

As I have pointed out that every religion has redemption as
its long-range object. But every religion has no good opinion of
mankind and thinks it preferable to first prepare the ground for
the moral approach to the program of educating man for his eventual
salvation.

Nevermind that Marxism calls religion and morality 'phantoms
in the human brain ' , and on another occasion waves them off as
' illogical ref lexes ' ; nevermind that analytical philosophy sees in
moral Statements anotional expressions without a rational or a
scientific basis; nevermind that Nietzsche called morality a herd
instinct of the individual^ organized relegions have succeeded in
maintaining and satisfying very impressive followings. Religion
has since ever great importance for man, and the morality it preaches
is the oxygen without vdiich human existence is impossible.

Now to your question itself : Sone time ago I have already hinted
that I have asked myself the very same questions you have raised.
I have told you on that occasion how I have been led to believe that
there had once been a one ccannon, a simple, a universal, an all-
encompassing religion - an Ur-religion I called it - vy*iich must have

825

been divinely inspired. Jewish txadition does not only hint at such
a possibility^ but may even point at one such v*ien it says that God
spoke directly to mankind.

The Ur-religion I picture was a simple and piain religion. It
did not know of myths and legends, of rites and synibols. It siinply
and plainly said: you humans are here on this earth in Charge of
everything which lives and exists alongside you. You have been given
the wisdom to understand and control your environment. You will
be faced with difficulties within and around you. You will feel
threatened by a hostile nature - but you will be able to overcome.
You are equipped with the intelligence to find ways and means to
control and naster all the difficulties v^ich are^ and will also
in all the future^ arise around you - and also within you. When
you have leamed to master your instincts; vAien you have proved
yourselves ethical beings; v\^en you have learned to live in harmony
with yourselves and act with love towards all living creations, you
will advance to a higher state of existence in the new world of
happiness and perfection you are creating yourselves. And I shall
be with you^ and you with me^ in harmonious companionship. Every
Step you take, everything you do and say - and do not do and do not
say - is a test of your fitness to survice and of your suitability
to develop further. By the tests you have to face you will be judged
and your human value weighed. I do not expect that you will lose
your faults and weaknesses within a short time. Nor do I expect
that all of you will correct your defects and will nature to ethical
beings within one lifespan. I have all the patience^ and you have
all the time you need. Ihousands and thousands of generations^ if
necessary^ will pass before you reach your goal.

And I am going even further^ Moshe Chaim. I believe^ that after
a long time had passed and the need arose, one of the then existing
peoples^ one of the nations among the multitude of peoples and
nations, namely the Israel ites, was appointed to guide and lead by
its example the then existing and all the following generations.

Do not bind me down^ and do not ask for deails on v*iat I said.
Other nations may have been elected before, as there may have existed
other worlds before on cur earth - and have disappeared for ever
fron cur earth. But if so, they must have disappeared because they
have failed.

For a long time nothing more than this Ur-religion with its
siirple rules and piain directives was needed to guide and to lead,
to warn and to encourage original mankind. Qr perhaps one series

826

after another of mankinds. Then the time must have come when this
piain simple theology did not anymore succeed to keep mankind on
an even keel,

Has this picture I have painted of the priitxDrdial religion really
been the initial, the primary introduction of mankind to its nraral
duties ? Ifes this truly been the original religion of mankind 's
religion ? I agree, there is no evidence of such a State os stage
in history or tradition - nor is there is no any artefact nor mythos
which might be indicative of such a development. After all written
history, and with it documented history, started only some 6-7000
years ago.

However, I think I can detect traces of these basic rules in
many a fast religion, as well as in those in existence today. Can
I say that the ubiquitous doctrine of redemption - in whatever form
or shape it may be offered or even only inplied - could be taken
as an indication ?

I know I owe it to you that I explain in more detail how I see
the disappearance - or better the transformation - of what I call
the Ur-religion. The following explanation will make you find my
hypothesis not too outrageous.

At least I hope this will be the result.

I think there came a time - may be some 3500 years ago, but
most likely much earlier - v*ien men arose in every part of the then
known and civilized world, who thought the temper and character of
their contemporaries had changed to such an extent, that they were
no more impressed by the piain ethical guidelines they had been
taught; that they were no more obeying them; that they were in danger
of evoking the ire of God; that they were harming their own right
to live in peace and hope; and that they were no less also endangering
their vrorld's Spiritual future. MDst of these wise and honest men
were guided by goodwill and charity, while there were others among
the leaders who were undoubtedly 'lusted after influence and power'.
These latter tried to formulate the pre-existing simple rules, which
had had for so long served the honest and open and moral population,
into clear-cut no-nonsense laws. They dressed the laws into strict
and stringent rules. And for ga^eater effectiveness they imposed
dire threats and cruel punishmeats on those who ajntravened the laws
and rules of the reconstructed religion they had introduced.

827

When I applied this hypothesis to India, I thought I could
perceive how the Brahmins had def ontied the meaning of dharma and
the sense of karman to their own personal advantage. I think I can
explain the caste System they had introfuced as a stratagem to keep
them in power, clever ly dividing, what they were willing to share
of their power, among the two upper social classes.

The Zoroastrians in Iran invented instead heaven and hell. Tlie
Greeks, with the help of their philosophies, took a pantheistic

approach.

Moses, the Lawgiver, iinposeon the Israelites their first set
of reforms. The Jewish Prophet s continued with their own set of
reforms. The priestly class stepped in at the right psychological
moment to became the leader. And in due course the Rabbis appeared
on the scene an took over the connand. It is interesting to follow
- with the help of the Talmud and other post-bibilical writings,
as well as by the religious festivals they changed around or newly
intoduced - the Rabbis' strategy. They appointed themselves the
only arbiters and judges in Israel. Their refonns absorbed and
neutralized all the inflooding foreign cultural currents shaped these
into Jewish features. For safety's sake and for good raeasure, the
Rabbis put the produce of their activities into an iron cast; and
for the following one-and-a-half and more millennia they provide
their successors with the Halacha weapon, by which to guide or beat
their flocks into obedience.

When Christianity ajpeared on the scene, very little trust in
human intelligence and flexibility appears to have been left. This
may have been due to the inf luence of hellenistic sophistication
and of roman discipline. Man was discouraged to reason. He was
simply told that he had no cause nor right to ask v*iy. It was made
clear to him that he had to do what he was told to do. There was
no need anymore to take his intelligence into account, as is evidenced
by the rites and rituals, the myths and Symbols with v\^ich he was
henceforth fed.

Islam indicates how much more of the primary rules and ethics
of Judaism could be done away with. Uhsophisticated threats of
dire punishment and torture reduced men and women to abject Submission
to their religious leader s' denands and cormiands.

You asked me v*iat all I have mentioned, that is the outcome
of my pondering, has taught me. It has taught me that, whatever
the means an the directives, vtetever the discipline and the
confidence, all the religions have the wellbeing of mankind in mind.
This has taught me to be tolerant. In addition this has created

828

in me the f inti conviction, that this strife-wom world of ours could
be changed into one of peace and haxmony, were the ancient sinple
rooral demands re-introduced . This world would be blessed were
today's inankind told that this is a transitory world in which we
are tested; where our behaviour is weighed; where oiar actions are
checked; and where oiar thoughts are probed whether we are worthy
to survive in a better world. There is no need of need deeply argued
theological and philosophical Systems. Ihere are only a few basic
facts to be londerstood and only a few rules to be obeyed: be good
to your fellowmen and all that lives on this earth; do not do to
them what you do not want be done to yourself ; treat, talk to and
behave to the next itan as you want him to treat you, to talk to you,
to behave to you. Never forget that by all you do you and do not
do, you are tested. All eise is only conmentary.

Hillel, the wise Rabbi of old, must have sensed what I have
so elaboratedly tried to formulate. "Do not to others that which
you do not want they do to you".

And I would a final directive: put your füll trust in your
Creator .

It is my firm conviction that by rendering inankind oonscious
of this simple, piain set of rules of conduct, of this program of
life, and of this implicit waming would be all which is needed to
make this world of today into a better one.

Although this would be a gigantic task, it would certainly not

be an impossible one.

So that we complete the picture of mankind and its world, I
invite you to speculate with me, how all I have said applies to the

evolution of man.

We human beings were allowed to evolve, within an incredible
Short tine - from the original building stones which were available
on earth from the beginning. Out of these the one-celled beings
could fonn themselves and grow into ever more coraplex biological
structures - f inally into the species homo sapiens of which you and
I are are actual representatives . Most likely there were ups and
downs, defects and miscasts, at every stage of man's long drawn out
developmental history. Entire experimental series must have been
eliminated. There is no doubt in my mind that - although this process
went on aocording to a master plan, the evolution proceeded all along
aocording to the rules and laws of Chance as well as those of
probability. The fittest survied; those \*io could not adapt had

829

to vanish.

Ihis process and all its details have been thoroughly studied
by t±e scientists; their publcations are available to everybody.

Man, the raaster-piece resulting fron this evolutionary process,
was provided with special faculties and endowed with the best of
capabilities. Mankind was given the OEportunity to develop in any
way it preferred. Man was entnisted with thinking and reasoning.
Man was even granted that degree of wisdom vdiich gave shape to his
concept of God. Man was granted the intelligence to even abuse his
own faculties and to neglect his own potentialities .

Mankind was endowed with the right - and also the responsibility
- to develop into a race made up of individuals endowed with moral
qualities. It was given to nan to develop for himself a world of
joy and hajpiness - and to include into this world also sufficient
Space for teniptation.

But man has not made füll use of the generous ojportunities
granted him. He has instead abused his opportunities . He himself
is to be made responsible for all his accruing misfortunes. He can
accuse nobody but himself as the cause of his sufferings. He has
to ascribe only to himself the blame, that he has not yet reached
the goal set up for him. There is no Satan to be blamed - we are
ourselves responsible for v^t we do and for vtot is done to us.
Weither is here a Messiah or a Redeemer vi*io will erase all our
wrongdoing. We ourselves are to be our messiah and our redeemer.
It is left to US how we overcome the evil in and around us. It depends
entirely on us if we are saved or redeemed; if we can enjoy hajpiness
in the caipany of our fellowmen; if we can create for ourselves an
ideal world and live therein in relaxed hafpiness. And we are also
ourselves responsible if we are maltreated or misled - if our moral
judgement raalf unctions .

We are bom with, endowed with the power of moral judgement.
I may say we have moral judgement in our blood. Sane of our moral
judgement may be fired by emotions, may have no rational basis.
Our judgement may be bsed on Conventions which fron time to time
undergo changes. But v^ienever Conventions accompany the rules of
the land, they are to be obeyed. Still, other Conventions are
ingrained in Judaism. Ihey have been taken over by, and have survived
in, the societies v^iich claim to be called civilized.

I was speaking of the old established Jewish ethical rules and
Conventions, and a not inpressed, nor do I feel deprived, that they

830

are now designed 't^e heritage of the Judaeo-Christian culture'.

We as individuals and also as a society^ as a people and as
a nation, are ourselves entirely responsible for the way we shape
our lives, First of all we have to help each other to pass the tests
of life and to correct by ourselves the shortconings in our character.
However^ we have to improve ourselves - or at least nake a sincere
effort to do so - before we can ask for help fron outside or from
above. We have been blessed with the gift of prayer - but we should
pray to the God within us and not to those new gods described, painted
or sculptured for us by others v*io appear to consider us childish
and iimiature. We should pray to the God we carry within us^ that
he make us aware, and never again lose knowledge, that we ourselves
carry the responsibility for what we are and for what we do; that
we be aware every hour of our life of being tested; that we are aware
that only we ourselves can create for ourselves and for others a
new and ideal world; and that we are aware of the power we possess
to eliminate that which is evil in us, and to follow that which is
good.

While we are on this subject, I want to introduce also another
idea vrfiich has fonned in me in the course of the last months: v*io
can naintain that man is bom without sin, that he does not give
in to, or has at least to struggle with, evil fron the day he knows
to employ his mental faculties ?

It may be that once upon a time man has been free of evil.
He may once upon a time also have been untainted by sin. The Bible
says so and also other Scriptures mention this.

But frankly, I cannot imagine that this has ever been the case
- except for the time when man effectively followed the ur-religion's
precepts of conduct. But even then he had to fight with himself ,
I am sure. Man has always been victimized by his instincts, by envy
and by greed. Man has since ever been a wolf to his fellowraan.
Since there has been an installed authority, from the first initiative
to society-formation, it has been preached to man, that he has to
suppress his inmoral traits and asocial urges. He must have already
early in his existence been wamed of the danger this weakness means
to his life and to his society. And he must have already at the
earliest stage in his development been given the guidelines how he
can control his controversial tendencies; how he has to work towards
an improvement of himself.

There must - being careful I better say there may - have been

831

at sone time or other some gifted individual^ v*io on his own had
becane conscious of the basic truth that mankind is hindered in its
progress by the asocial instincts it pemits to surface. It may
be that prophets have arisen at one time or other already in mankind 's
earliest history^ who were endowed with unusual wisdorif or had been
inspired by divine grace. It may be, that in a theophany God has
directly instructed mankind hov it has to behave for its own good.

I am led to believe that these developnents may indeed have
been influenced by a Superior Instance. For it cannot have been
a coincidence that between the 7th and 5th centuries BCE a great
moment of a new direction-giving Intervention occurred in the vorld;
when, it seems, the then extant, more or less derailed, religious
Systems were pushed back onto their tracks. It was the time v*ien
Jesaya, Mani, Zoroaster, Buddha appealed to the conscience of their

peoples .

It may well be that a similar process had taken place in that
same period also in the religions of the 'primitive' peoples of
America, Africa, Australia and Europe. I had so far not the time
nor occasion to study this question - and also whether at that same
time also some marked changes, sone mutations, some new evolutions
had occurred in the animal vor Id.

I do not know how it all hajpened, espectively how it could
have happened. But I do not think it matters how it happened.
However, it certainly has hajpened that mankind had been reminded
in clear terms of the basic ethical principles it had neglected;
and was also again given the outlines how these principles should
be pursued.

Mythology teils us, cur own tradition confinns, and cur history
reminds us, that the Jewish people had been selected to act as the
preceptor nation to teach the ethical principles in its trust, and
to be the stage on which all these principles' contraventions and
failures are plaid out.

Instinctively I have the certainty that this is indeed the case.
I have no doubt that once upon a time Israel had indeed been chosen
to act as the people on v^iich the rules of perfection, the principles
of holiness and the laws of human decency are tailored. Israel,
it is true, not more than other nations or peoples, reflects mankind 's
relapses from its good intentions. I can certainly be descvribed
as a paradigm of man 's many infringements of the laws of ethics.
But whatever Israel does is played out on an open stage. And whatever

832

Israel does is weighed and measured with far stricter inplemerts
than v*iat other nations do. Who can deny that Israel is offered
to other nations as the measuring rod with v^ich they can check their
own ethics; as an example for other s to follow; as a vicarious victim
for others' failings ? The VAorld has always been in need of an
Institution like Israel vAiich to blame for its own shortcomings ;
on v*iich to vent its anger for its own faults; v^iich to maltreat
for is own failings; which to raake pay for its own humiliations,

Mythology says that Israel was from the onset unwilling to serve
as a model for the world^ but it was not allowed to resign that role
nor to withdraw from the world rostrum. And all the misfortunes
and all the disasters in its history have not freed the Jewish people
from its destiny; nor have they made it aocept its destiny with any
greater willingness.

It would lead too far should I now enlarge on the Jews' past
and recent history which abounds in examples of what I have just
now Said.

But I do not want to leave this chapter without expressing my
pride that the Jewish people is blessed for its reacting with sympathy
and empathy to v^oever is persecuted^ to whoever is made to suffer
for reasons beyond the victims fault, independent of its race and
colour - and independent of an antisemtic past in the background
of the victim.

To v^at conclusions must all I have told you have led me, you
asked ? How have I cane to evaluate what I have told you throughout
our conversations , with regard to my future, to my duties, to my
being ? I do not know. I have not yet reached a clear-cut analysis,
nor have I come to a definite conclusion. I can only say, I know
that the same duties I place on every human being, I have to fulfill
myself too. I demand this of me, not because throughout my life
I may somehow have been favoured by fate, but because I have become
conscious of my share of the duties v*iich are imposed on every man
and woman alive; because I am part of mankind; because I am a manber
of the super ior product the Ifriiverse has brought forth.

833

My Weltanschauung precludes the possibility that I could ever
cease to appreciate the wonder which is today's Israel; that I should
ever cease to remeniber what has happened to the Jewish people all
through their history until this day.

I have witnessed the practical application of the fundament
of Jewish theology, viz: the Oovenant God has nade with the Jewish
people. I have leamed that God 's Oovenant has never been hroken
nor will ever be broken. I have leamed that the Oovenant has
brought us and kept us near to God. I have leamed that the Oovenant
has neither ever been nor ever will in future be in the slightest
altered or changed. I have leamed that the Oovenant has made us
into a Singular people fron the hour of our appointment - and has
kept US thus to this day. I remeniber how moved I was v^en I read
of the occasion when this fact was mythologically indicated: when
God wanted to destroy Israel after it had prayed to the Golden Oalf ,
Moses could dissuade God by reminding him of the Oovenant he had
entered with the Ohildren of Abraham. The restoration of the Land
of Israel to the Jewish people is certainly due to the Oovenant.

Within the fraine of the Oovenant I see confirmed that God has
taken upon himself to keep the Jewish people forever under his
protection. Many are the ways in vMch this protection has been
effected. Many are the ways hy which the Jewish people has been
defended against its worst enemies. The list of the wonders cited
in the Pesach Hagada, describing v*ien and how God protected Israel
against its enemies, indicate in mythological and symbolic form
the Jews' unceasing awareness of, and thankfulness for, their
occupying a special place in the divine scheme. At the same time
they point also to the promises God has made: that he would save
the Jews also in future. This is the reason why I am not surprised
that notwithstanding the persecutions and the disasters, the pogroms
and the Holocausts, life is fundamentally viewed and lived in Judaism
with optimism, with pleasure and with enjoyment.

Notwithstanding the Jewish people 's many shortconings I feel
sure in myself , that the Jewish nation's ultimate rederaption is
assured even though masses of Jews reject their God; and even though
of those who congregate in their synagogues do not know for which
God to search. And even if they do know, they do not know how.

The Jews are, however, assured of an inbuilt access to their
eventual redemption: even though they accuse themselves in their
prayers and confessions of all iraaginable crimes; and even though

834

they judge themselves v\orthy of every kind of death^ they do not
realize that by their reactions to their crimes^ by their attitudes
to the expected punishitient^ they are offered the opportun! ty to
pass the tests and the probes v^ich they are undergoing day and
night.

I am at times bewi Idered by the Observation^ that v\^ereas in
the Diaspora a Jew can be counted a Jew; that he can declare hiraself
a Jew without living and thinking and acting as a Jew; that he can
deny being a Jew; or can legally declare hiniself no more a Jew,
here in Israel a Jew who is bom a Jew, or has converted to Judaism,
is eo ipso counted a Jew, even if he takes a negative attitude to
Judaism v\^ich is not different from that of the Jewishness-denying
Diaspora Jew.

But, I ask myself , is the latter type of Israeli really to
be counted a Jew ? Even if declares himself a Jew but does not
identify also with the traditions of his people even though he has
conptent knowledge of its history ? Can we count an otherwise
well-educated Jew a Jew if he does not possess a miniiißl knowledge
of the religious aspect of Judaism ? Can we count a Jew v^o is
well educzted in all aspects of Judaism a Jew, even if he does
shows disrespect for the religious Jews in his country ? Is he
to be counted a Jew, whether he lives in Israel or in the Diaspora,
v*io persona lly and subjectively has positive views of an eminent
God but has not also an understanding for the ethics of Judaism
which teach us that every human being is a child of God and has
to be treated accordingly ? Is he to be counted a Jew who does
not accept for himself that Isreal has been appointed at Sinai to
a holy mission ? Is he to be counted a Jew v^ose being a Jew is
not based on the ethical-moral-spiritual-traditional Judaism v\^ich
includes the reality and the realization of the corporeal horeland
Israel ?

Once I had myself beome aware of the unending series of miracles
v\tiich are woven into the fabric of Jewish history - v^ich I do no
more label, as I was used to do in my younger years v*ien I viewed
everything from a purely intellectual angle, as ' interesting • or
' coincidental ' historical events - I have become conscious of the
duty imposed on me as a Jew, viz:- that I have to prove myself worthy
of belonging to the Jewish people; that I have to add my share to
helping mankind move another step nearer to ethical perf ection and
ultima te redemption. Should I ever develop an unwillingness to
take this duty upon me, there will be only left for me to give up

835

my heritage and to withdraw from my Jewishness.

#

Notwithstanding my young years I have lived a long and intense
life so far. Spiritually and intellectually I have traveled a long
and hazardous road. I think I have cone now near to the goal I
have set for myself . I am also grateful, that I have not lost my
insight and have retained a healthy degree of self-criticism; that
my ego has not become hypertrophied ; and that I have remained
conscious of my being only a microscopic particle in mankind's
mosaic.

And above all, i am most grateful that I have become aware
of my Jewishness. I am grateful I have recognized my duty not only
as a human being but also as a conscientious Jew. Duty-bound by
both these aspects of my Jeväshness, I strain to have a part in
and a share of fulfilling the purpose for which mankind has been
created and destined.

In this Cognition I have become deeply aware of man's direct
- and also intimate - relationship with the Supreme Being, and of
my own share of this awareness. I feel blessed by the discemment
of this association. Even if i were not to know more of the world
than this; nor anything more of the Universe, of man and of his
duties than I believe to know now, all the knowledge I have gained
so far will suff ice to assure me of a secure anchorage from which
I can pursue whatever I may see as iry task and duty.

I do not need a metaphysical approach, nor am I looking for
mystic experiences. Weither do I need intermediaries , priests and
rabbis, philosophers and teachers v^o in any case would only try
to seil me a subscription to their presumedly divine-appointed
exclusive messenger Service; who would try to enroll me in their
formletter-like System of approach, complete with pre-stamped
envelopes which contain a constant reminder of man's duty towards
the charity-organizing and -dispensing clergy.

I do not deny that the rabbis, the priests, the maulvis, the
gurus, the shamans and the medicinemen have an important function
to fulfill. Many of them are on record to have performed valuable,
often indispensable Services to the vast masses which flock through
the portals of synagogues, churches, nosques and shrines. Most
of them have served well those who are in need of consolation and
comforting, of counselling and scolding. I am well acquainted with
many representatives of godheads here on earth. I have eagerly

836

tried to know equally well what they believe they represent and
stand for. I have tried to like them. I have tried to respect
them. And many a time I did fortunately succeed.

I have tried to let them help me, to help me find something
which I miss. Rarely was I fortunate in this. On occasions I even
hoped someone of them would show me the truth. I never saw my hope
fulfilled.

At some time or other I found myself among Spiritual guides
who, while trying to hide their own anxiety, forced themselves to
do their duty. I am glad I can concede that I found most of these
Spiritual leaders to have - as far as their intelligence and
education permitted - a sincere and honest conception of their
duties. But I hardly ever found myself vihrating on the same
wavelength as the men and women who have taken it upon themselves
to act as Spiritual guides. A large number of those I have come
to know have somehow themselves not yet matured into that kind of
human being to whom the destiny of the world, or even that of only
one Single human being, can safely be entrusted.

In all honestly I must confess, I hated the conclusions I
reached after most of my prolonged encounters with the kind of
Spiritual guides I have described. I sensed that they had not
understood the essence of their religion. How oould I respect their
faith, or them personally, as they had only acquired the technique,
the mechanics of priest-being. It is, as if they had preserved
the Shell and had discarded the Contents.

So very often have I, after such an unsatisfactory encounter,
pictured in my mind how the world could be like, were the religious
institutions • leaders and theologians, the popes and their priests
aware of and respectful to this primary truth 1 Instead, I had
to observe peoples and cultures, intellects and civilizations
dishonoured and offended by the use of rules and Systems which were
suited at the time they had been introduced, but which in our actual
culture must ajpear a joke - and a yoke.

Examples of what I stated just now abound in every religion.
Easiest to depict is this state of affairs in Islam. In a simillr
way as in Judaism and the Bible, Islam's theology was composed by
highly intelligent but poorly educated men. Their theology, their
mythology and their symbolism was cut for the ccmprehension of a
primitive bedouin people which could well understood the threats
of punishment, the promises of reward - and the social order which

837

were offered them in the Qu 'ran. But today ? Archaic rules are
twisted to nake them fit into modern sophisticated situations -
and vice versa. An example is the banking system adopted today
in Moslem countries where depositors somehow do get interests paid,
and the banks do Charge interests on loans, although paying and
receiving interest on money loaned is explicitely prohibited in
the Qu 'ran.

Can the God of wisdom and oraniscence - with all the mercy and
goodness attributed to him - really have aocepted all these popes
and rabbis, these priests and maulvis as his agents on earth ?
I am not in a position to weigh these individuals fron such a point
of View, but I cannot forgive those - and they are in the majority
- who are quasi automatically overcxjme by amnesia the moment they
come out of their 'places of worship'. They appear to have left
behind there the moral principles they have so energetically preached
to their oongregation. They have in a solemn voice confessed there
their contrition and repentance for deeds, and even thoughts, they
know are not in aocordance with the demands of their. With folded
hands they have offered there in their prayers and hymns to live
and work what their Father God had ordered. All this is so often
forgotten once these 'men of God' retum to their daily life's
activities.

I ask you; how can a priest - whatever the God he serves -
ever preach hatred against men and women alive whatever the God
these follow !?

Rites and myths are the tools with which theology is made
understood by the religiously involved men and women. These are
the methods by v^ich the pries thood tries to explain v*iat is divine.
Mankind is prescribed what and how to believe. But we are never
shown a direct, a personal approach to the mysteries of the Absolute
Ihis seems to be a left-over from the times when the priests, the
shamans etc. did not know of an intellectual approach to the people;
when myths and rites were one; when to the primitive people the
sacred and the profane were not yet in contrast; when religion and
morality were still inseparable.

I may be ready and willing to forgive the masses of men and
women of whom it can rightly be said that so often 'they know not
what they do ' ; but I am not as easy and as ready to forgive those
who have chosen the 'career of spiritual leaders'; nor those who

838

have been appointed to function as such because they see a profession
in vdiat they should see as a vocation. Nor can I forgive those
v*io^ worse still ^ think themselves 'called' because they have
inherited the insignia of leadership from their forebear. These
men - there are in our days more and more women v*io too feel called
to take up this profession - are with few exceptions nothing but
stallholders in the marketplace of religion.

I have rnet and intimately known many religions' leaders. In
the end I could regard only few of them with respect and trust.
I have found only a few of them v*io really know the extent of the
task, vdio fully understand the importance of the duties they have
taken upon themselves. I fully accept^ that my judgement may be
too harsh^ but it has apparently been my misfortune that the majority
of the priests and rabbis^ of the gurus and maulvis I have come
to know better ^ are not of that human material v*iich knows to lead
their followers onto the highways of coraprehension and over the
mountain passes of mis Interpretation into the welcoming valley of
a truely perceived faith.

It is not only that these spiritual guides I have in mind are
incompetent, but they have also the power to cause great härm.
For they are not qualified to point out the obstacles v^iich man 's
subservience to urges and instincts; which man 's inclination to
hate and evil, can put into the path of those v\*io sincerely yeam
to correct their shortcomings . These spiritual leaders need
themselves to be led and guided - away from the task for vdiich they
are not suited.

Unfortunately, all I have just now discussed can be seen and
observed everywhere in diverse frames and in different make-ups.
This is one of the reasons v^y I have never developed the need for
somebody v*io could lead or guide me; that I have never been in a
Position where I had to decide on a person in whom I can conf ide
my inner seif; that I never been on the lookout for a guru in the
various places in v^ich I lived.

I think I better clarify what I have just now said. All I
have leamed so far of mankind's negative side has not changed my
Views of the basic worthiness of man and of his ultima te destiny.
On the contrary ! Extending the Cognition I have gained of myself
I can say^ that I am deeply convinced of a definite and ultima te
relationship between all mankind and the Infinite - and that there

839

are many fortunate men and women in every generation v\*io flourish
in the awareness of such a blessed relationship. And although I
know I have detected the right way - or at least the oorrect
direction from v^ich I make every cjonscious effort not to deviate

- I realize, that I still do require a guide^ that I still need

an adviser. But as I have just now mentioned, with all the choices
and opportunities offered to me in the past, I have never met a
man whom I would value as my guide, vÄion I would accept as my guru.
The reason is not because I am too old or far too rigidified in
my views to sit at the feet of a teacher - I have seen many men
much older than I become disciples of a guru or enter a monastiy

- but because I would not be able to find that inner relaxation^
and that needed patience^ which would permit me to surrender myself
to a Spiritual leader.

After all I have said so far^ I am the first one to concede
that I am most likely too harsh in my judgements, too unyielding
in my preconceptions .

In due course, and in my continued process of maturation^ I
shall surely cone to change my mind and will be led to take a
different attitude. üntil then I must go my way undemeath my own
umbrella. And this^ my friend, I am going to do: imagining myself
still dressed in the safran-coloured garment of a monk^ with my
curved stick in one hand and the beggar bowl in the other^ and with
sandals on my naked feet. My speed will be slow but I am steadily
making progress. It does not matter that I have a justified reason
not to expect ever to reach my goal, The searching in itself and
as such is much more important. It is certainly and definitely
more instructive. But I have confidence in my fate and trust in
my destiny - v^iich have bom in me the hope that I shall reach at
least the half -way point on my road. Also in future I shall do
without an intermediary, certainly not one of the kind you see
everyv^ere, one v*io preaches and prays, prevaricates and
procrastinates .

840

7.

And hence

At last I have reached the end of my tale, Moshe Chaim. I
hope it will be given to me, that some years hence I shall dictate
into your tape-recorder a further installment - not so much of any
adventures I might have to tell^ than of the inner experiences I
may have gained since - and in particular what I have leamed from
them. Until then....

Permit me to add a few remarks which will illuminate still
further my state of mind.

On many occasions you have heard me point out, that though
I have read much Judaistic literature and have unsparingly admired
much of the wisdom it contains; and though I have absorbed much
of its spirit; and though, I realize now, irr/ way of thinking and
reasoning has been greatly influenced by these studies, there are
still guite a number of lacunae in my knowledge of Judaism and things
Jewish, For instance, I do not even know in v\*iich way or how far
Judaism will provide the answers to the uncertainties which have
been driving me. It will be my future program to fill in these
lacunae.

r4y approach to Judaism, and my studies of its literature, had
until a Short while ago been greatly tarred by my former negativistic
attitude. I did not want to recognize it as a gesture of rejection,
and preferred to call it my indifference. But since my arrival
in Israel I have realized, how much I have missed due to my seif«
imposed handicap. I am sure I have finally and totally tom down
the walls I have erected between myself and the Jewish people.
I have freed myself of my childish resistance and have started to

841

tum into a conscious and proud Jew.

For some time I feared I might be repulsed by the intolerance
which divides the various repräsentative religious groups to such
a great - and apparently irreparable - degree. But this has not
materialized. I have learned to see, even to appreciate, iri this
di Vision not a sign of intolerance but a developmental stage in
the future introduction and acceptance of pluralism.

I becaine for the first time aware of the great honour, blessing

- and also the load - which has been bestowed on Israel by its
Covenant with God. Thereby the Jewish people has not only been
obligated to the highest ethical Standards, but is also obliged

to remain for ever and in every generation - that means in etemity
as the Covenant will last forever - an integral moral paradigm to
all humankind, and therewith its guide to redemption.

I have accepted - not only emotionally but also intellectually

- that the Jewish people has been elected; that it has been appointed
to occupy a special place in the scheme of things. This awareness
makes me take on my share of duties and, figuratively speaking,

put my Shoulders underneath the moral load imposed upon us. Having
accepted the Covenant, having suhmitted to the Jewish nation's
appointment with destiny, l have no difficulty to concede that
therewith the Jewish people have become invested with a special,
a Singular holiness.

Do not judge me an incorrigible ronantic. I am not induced
to perceive this holiness as something palpable, as something visible
- in Short not as a golden diso balancing behind our heads. Neither
have I the Illusion that along with its holiness Israel might have
been granted any power, or even any Privileges, over other nations.

It did not take long, before my studies and observations amply
confirmed this assessment. I found the contrary to be a fact !
I was made to realize, that by having had holiness bestowed on it,
the Jewish people has been entrusted with clearly circumscribed
humanitarian duties; with most exactly defined and far heavier
ethical obligations. Only the deep sense of the ethics entrusted
to the Jewish people prevent these obligations to tum into
intolerable burdens - especially with regard to the restrictions
Israel imposes on herseif in her conduct of national and
international politics.

In Short: holiness - which most all Jews I questioned decline

842

to acknowledge or to accept^ and of which none of them is proud
- imposes on Israel a load of morality and of responsibiity.

And finally I have learned to appreciate the study of Jewish
history. I appreciat the bonus I gained from v^iat I have learned.
For the f irst time I have learned to appreciate the remark attributed
to the Balshemtov:

"Forfetfulness leads to exile. Remembrance leads to Redemption".

Passing first through a stage of ciiriosity, I had initially
turned fron an adversary into an existential Jew - that is to say,
I related only to the actual events I witnessed. But steadily,
and more and more so, I became conscious of Judaism's positive impact
and influenae not only on my actual being and on my own future,
but also possibly - I dare even to say hopefully - on the fate of
humanity.

This must sound to you beyond any utopian ränge. It may even
sound insane in view of the hostility Israel meets with all over
the World. You will be surprised by what I said in view of the
excessive criticisins - even from those she considers her friends
- of v*iatever she does, does not do, or is forced to do. But I
have developed the view that this very hostility; that all these
critisms of Israelis even slightest mistake or moral deviation,
indicate not only that the world at large acknowledges Israelis
superior ethical standing; and that it expects from her the highest
moral Standards, but also that, willingly or not, knowingly or not,
the foreign nations by their criticism project Israel 's expected
and demanded highest moral Standards onto their own conduct.

After having spent more than three months among the people
of Israel; after having with great surprise, and with still greater
pride, become aware how deeply ingrained the inherited national
ethics are underneath the layer of rudeness and egotism, I have
learned to recognize the great moral strength in the partecipants
of all the ongoing controversies and the publicly vented adversities
I can detect now the great streak of humanitarianism in every Jew
whatever his origin.

I have more and more cause to regret that until now I have
never made a purposeful, a conscious and conscientious effort to
make myself familiär with the spirit of Judaism. For had I done
this, I would since long have been led to occupy myself with the

843

whole idea complex of Zionism and its realization. It is txue^
t±iat for many years a visit to Israel had been on my program; but
the fact that I could postpone tJiis visit for so long will show
you, that it has never had great priori ty for me.

Understand me well, as otherwise you will form a totally wrong
Impression of me. I never doubted or discounted or negated my
Jewishness; but my approach to whatever was associated or connected
with Judaism was entirely intellectual in nature.

Today I am more than ever convinced, that I have been brought
here for and by it^ searching for v^tever I can add to what I have
so far leamed of what is true and truth. And in addition I know,.
that here in Israel I shall be favoured and blessed in my searching.
I have already outlined to you what I perceive fundamentally is,
ever was, and always will be an important part of the truth, namely
that we humans have the never diminishing duty and the unalter able
task to prove ourselves ethical beings; that we have been given
every opportunity to prove ourselves worthy and fit for this duty
and task; that all we do and not do - even vÄiat we think - is checked
and tested by that which is essential and eternal in us, that which
is divine in us.

Here in Israel I finally came to know, that I not only belong
to the Jewish people, but that I have also inherited my share of
the very and essential task and duty imposed on the Jewish people:
it is to have mankind observe, realize and adopt - and ultima tely
benefit from - ^/fhat we are, what we have become and have the power
to become.

I have come to know that also with respect to the ways and
to the zeal we apply to our Oovenant-imposed duty, and also with
respect to the results we achieve, we are constantly tested. Fach
one of US is not only responsible for what he does, but also for
what he allows to happen.

In my judgement the Jewish people *s search for completion,
and its afplication to the truth with which it was entrusted, have
so far not shown the results I had expected or hoped for. Even
Justice, that part of the truth for which the philosophers have
set out to find an approach for us, has not not yet been made an
integral part of every aspect in our daily life. However, by mankind
being conscious of the danger which failing to fulfill this basic
duty is liable to bring along, human life on earth has become
possible; the earth has not become inhabi table; and human dignity

844

has not been totally undermined.

Why is this so ? In order to present you with an answer bom
from my philosophy of life^ I have to go back to the fundamental
issue I have repeatedly discussed in your presence: for v^at purpose
has mankind been created ? and what is Israelis role within the
frame of this purpose ?

Let me a priori state that I do not know the answer. But there
must be a purpose - in a world so complex and so marvellous nothing
can be a coincidence. Mankind 's existence and development cannot
be happenings of Chance. Man cannot but have been created^ educated,
trained and tested for a higher purpose.

I dare to add here 'somehow and somewhere* - I have already
told you v\*iat I mean with these two words.

The ancient sages have understood^ or were made to understand,
that there is a purpose; but in their endeavours to fulfill what
they perceived as their duty to mankind^ they have given vent to
fancies and fantasies. They have tried to invent ways^ methods
and tools by which they expected people could conie to comprehend
that v*iich these sages thought they knew is the reason for man 's
life-span on earth and his place in the divine scheme of things.
But instead of keeping the people on the right track to salvation
with the piain, pure and simple directives of what I have called
the 'original religion', they hid the truth behind the newly
developed concepts of heaven and hell, of nirvana and salvation,
of messiahs and redeemers, which in their self-congratulatory
cleverness they had invented. They could not prevent - they might
possibly not have minded - the sages emerging after them, and in
the various cultures around and following them, to take over and
to continue this process of weaving new myths and sagas, rites and
Symbols into the religions they newly composed for their peoples.

Pfäving Said this, I want to make you view the ancient rabbis
of old also in a different, in a favourable light. You should not
take this as a contradiction of my earlier, rather harsh judgement
but as an indication of my deep respect and admiration for the
Spiritual leaders of Jewry who taught and guided the spiritual life
in the Land of Israel about two thousand years ago. Of course,
their Interpretation of the scientific phenomena of their time,
and their references to these in the Talmud, were faulty. Whatever
scientific discoveries had been made up to their time, is reflected
in what they wrote and taught. Their errors, especially with regard

845

to the laws of astxonomy and physics, have to be explained by the
State of the sciences in their age; they lived many centuries before
modern science repulsed the fancy-loaded notions people had then
of nature and its way of functioning. But this does not excuse
the orthodox rabbis of today who stubbomly believe in the
infallibility of the ancient sages and pitifully attempt to bring
the antiquated scientific theories of the antique into harmony with
those of modern science. It would in no way diminish the value
of what the ancients had acconpüshed, were today 's orthodox leaders
to accept that their ancient predecessors had been wrong in their
ajplication of scientific data. Qn the contrary, it would greatly
enhance the dignity and honour of the modems were the latter to
concede that the rabbis of old understandably and acceptably erred
in scientific matters. Those v^o wrote the Talmud - and whose
writings fathered ultima tely today 's mostly out-of-date halachic
rules - were great minds, highly educated and knowledgeable men^
and great psychologists in addition; but they were only human and
not endowed with the knowlwedge of what science was going to discover
in the centuries to come.

All I have catalogized now has become an essential part of
my knowledge of the universe^ with my Seif in relation to the
Universal Seif. This knowledge has been distilled from the knowledge
I have acquired in the last years. Since I have been here it has
turned into a treasured possession of vdiich I have taken great care.
I bow in gratitude^ that I have been sent to India to leam this.
And I feel elevated on realizing^ that what I have in addition
leamed here in Israel has become to me an irrefutable truth.

I sense with the help of my newly acquired insight; and by
n^ newly added insatiable curiosity about Judaism; and by my national
background; and by the vacuum which my curiosity is asked to fill^
that in Judaism and its inherent and inherited wisdom I shall find
the answers to at least the greatest part of my querries.

I came to Israel with some knowledge of myself and of my Seif.
Since then I have leamed, that my knowledge of myself is still
inconplete, and that so far I have known only one facet of my true
Seif. I shall in future dedicate all my time to further my studies
in this and - starting from this central point of awareness - in
every other possible direction. Nothing will be allowed to interfere
with my study program. I want to understand Judaism 's essential

846

•

wisdan, that which must be a main ingredient of what has kept the
Jewish people on its predetermined track.

I hope also to leam, how far the fate of all mankind at large
is irrevocably interwoven with - and also dependent on - that of
the Jewish people. Furthermore I want to find out^ how far the
World 's survival and actual mankind 's existence are viewed by today's
Jewish sages, assembled in large nuinbers here in Israel/ to their
own satisfaction and to that of the Universal God.

I am going to share another, to me stränge appearing Sensation ^
which I have not been able to shake off. Somehow I am sure, that
my comple of ideas are not of recent origin; that they were not
born here in Israel. I cannot be certain v^ether or not I have
brought them along as a subconscious baggage since my early
existence. Whatever may be the case, they have since quite sone
time now occupied my conscious mind, though still in no more than
shadowy outlines. It is only recently that these ideas have become
set into a more definite and compact shape. This happened in the
last few weekS/ since I have come under the impact of my experiences
in Israel; that is to say since I have been exposed to the impact
and the feed-back of her history, of her traditions and of her
people.

I never cease to present myself with the very questions I have
repeatedly mentioned to you. Again and again I view them from very
possible angle. And every time I do so a new thought ccxnes to my
mind or another Observation takes hold of my interest. To my
surprise - and I confess also to irr/ happiness - I have become a
religious man in the widest and truest definition of the word.

Do not mind if - in order to avoid any misunderstanding from
your side - I def ine again the fundaments of my faith System. It
is not a rite. Nor is it ceremony-bound. It is not a mercy- and
preference-begging, nor a confidence- and trust-expressing faith.
It is neither an amorphous, undefined faith which can be safely
stored away as not in need of further definition. And it is not
a faith which can be brought forth again at the time of stress^
or whenever an Identification is demanded. It is instead a solid
structure made up of certainty and confidence. It is built on the
foundation made up of the assured worth of man in the divine scheme.
And it is roofed with my uncanprehending awe. Ihe Jewish people
is the gatekeeper. And in this fortress-like, easily accessible^
hospi table structure I have found secure and peaceful accomnodation,

847

My faith assures me that there exists a Supreme Reality; that
an Infinite Something - conventionally given the namo God - has
created/ and continues to dominate, and is in control of the
Universe. My faith is based on the belief, that our own existence
is intimately associated with Gcd, the all-embracing Essential
Existence.

I am not a theoretic physicist. The web of theories I have
woven in my talks with you may have given you the impression that
I do possess sone knowledge in this field. But this is not the
case. I would not be happy were I to face the issues I have raised
as a scientist, for as such I would have to accept only the knowledge
which is objectively or demonstrably actual. I do not need proof
for v\^t I kn«DW to be true. Whatever may have appeared to you as
material knowledge, is nothing but a deduction reached by reasoning.
Or to express this differently: the ideas I have spinned in your
presence are only conclusions I have reached by logical exclusion.

For I have no other way to explain to you and myself v^^at I
think was and is; what I believe has been; and into what I calculate
the Now may develop. Should I even only tentatively think of any
other explanation for my life's philosophy, I would inevitably have
been led to sujpose that we are the Chance products of a chain of
stupid coincidences .

Under the umbrella of my absolute faith in a Divine Creator
I feel safe from the onslaught of whatever uncertainties and doubts
may confront me. I have far too good an opinion of myself, and
I have likewise far too much pride in my being, to entertain the
slightest uncertainty that each of us individuals populating this
World, including you and I and all the others you and I meet, have
been the purpose, the aim and the outcone of the divinely started
evolutionary process through v^ich mankind has passed under the
continued, but indirect divine supervision and care.

And above all, and in particular, I take great pride in what
is the undeniably specific past and modern history of the Jewish
people. I feel passively involved in the miracles and the wondrous
events which are reported about our people in the history books.
This makes it impossible for me to ever doubt and to vacillate -
and to argue with those who think otherwise.

848

My history-anchored and faith-reinforced attitude is further
supported by my own having lived through times and events v*iich
I refuse to explain as cxjincidences or economic or political or
psycho-pathological concatenations of circumstances .

I may also add another reason: I greatly enjoy the laughter
which wells up in me each time I notice with surprise and wonder,
that all the stupidities, all the mischief mankind has throughout
the ages conmitted - wars, contaminations , racism, ethnicity -
and all the recent scientific advances it has made - the atom bomb
and the walk in space - have not been able to interfere, by even
a mlcroscopical fraction, in nature's mechanism. None have been
able to change in the slightet the course which nature takes.

Whenever these thoughts enter my mind now; and v^enever they
appear to me as if they were a revelation, l realize that l have
never been able to detach myself from my Jewish heritage. In such
moments it dawns on me, that I must have also possessed - and
supressed - a far greater knowledge of Judaism than I had thought
I have.

My stay in Israel has made me happy. It tumed out to be an
important stage in my development - and in iry maturation. I have
tumed into a conscious Jew - or better I became conscious of being
a conscious Jew. I became conscious that I have faith. Man has
to have faith, a faith. It does not matter v^Äiich kind or which
form of faith, as long as he believes himself guided, directed and
protected; as long as he is sure he is an important element of his
generation; and as long as he knows it is his duty to help his
fellowmen gain faith too.

Faith, even if it is only vaguely perceived and has no exactly
circumscribed outlines, acts as if it deals with facts, v^ch can
be tumed into building blocks for one's individual Weltanschauung.

Yes, I indulge in the knowledge that I too am blessed now with
a deep faith. A great E»rt of my faith encompasses, and has somehow
derived from, my faith in the Jewish people. I firmly believe now,
that the Jewish nation has a special position in this cur limited
Portion of the universe; in the history of mankind; in the future
of cur World. I agree with those who say that Israel occupies
a special position. It is left to each of us and his philosophy
v^Äiether to call it a preferential or a burdensome one. But it will
provide the Jewish people wherever they live in the world - v^o

849

are^ and I pray will always be^ identified with Israel the nation
and the state - with the necessary strength to stay on its course
and to overcome all the obstacles on their path.

But let US not delude ourselves: it will be inappropriate and
useless to expect and to demand that this grants us the right to
any privilege whatsoever. I agree with the warning uttered by Arnos /
the Prophet of old, that though we may be chosen we are not at all
imnune from punishment for our sins and misdeeds.

Qn the contrary: we may expect any of our trespasses to be
punished with greater severity than those of any other people. How
eise can you explain the persecutions our people have suffered in
the course of the last 2-3000 years ? Is there any other reason
than because the Jews had each time forgotten their responsibilities
and their duties ?

I believe also, that the day will cone v\^en we shall receive
our reward. I believe the tiine will come, when the Jewish nation
can relax in the protective, admiring^ and repenting Company of
the World Community of nations^ v^ich will at last have become aware
of the inner moral worth^ the historic responsibility and the divine
protection of the Children of Israel which have been appointed to
the holy task they have honestly, though mostly unconsciously,
striven to fulfill.

I have no doubt that what Zaccharias the Prophet said will
ccÄTie true: *In those days ten men of nations of every language will
take a few by the sleeve and say: we want to go with you since we
have learned that God is with you'.

Now that I sense, that I have always carried within me a very
definite religious faith, I feel greatly encouraged to pursue my
further searches as a predestined duty. I remember how impressed
I had been when I was told that Leo Tolstoi had learned Hebrew in
Order to understand the true meaning of the biblical admonition
*Do not judge'.

My concem to find the truth is founded on the spiritual
certainty that we owe our existence to an Etemal Source^ our being
to Supreme Authority - and that reciprocally we also owe a duty
to the Divini ty.

Like so many, who in the course of the Jewish history have
challenged God, and who have lately tumed away from him under the

850

impact of the Holocaust, so had I once - out of my personal bitter
experiences and painful recalls - put the gjestion to myself , to
heavens, to those of whcm I knaw they did not know the answer: 'Where
is God ? Where was God when he should have showa himself , when
his presence was needed' ?

I realize now that I did not know until recently who God is;
and that even had I known, I oould not have asked where to find
God, how to address him - for I would not have recognized him.

I remember also at this moment how an ancient Hindu philospher
had once explained to me something I had not understood when I
studied the writings of the ancient philosopher Heraclit: 'God is
everywhere. God is day, is night, is winter, is suTimer, is war,
is peace, is hunger, is satiety'. And I knew since then that God
is US, is me - and that I bear a great responsibility.

Now I know what my inner faith teils me and makes me know with
absolute certainty: that cur Seif is God, that God is our Seif.

But I know also, that God is far more than what I could ever
perceive of him. For he is inconceivable , even in the smallest
detail of his creation. It is without importance - and certainly
unacceptable from a scientific point of view - how we canprehend
God; but the fact that we do see him, each of us in his own way,
is sufficient. Ito many it is helpful to perceive God in our irrage.
Ib the Greeks their gods were äff licted with every one of the human
weaknesses. In the version given us by the Bible, and as it is
further pictured by the rabbis, God is often as inconsistent as
any human baing. Though in Islam anthropomorphic Allah is very
strict, he is never personally involved in the way he ordains the
punishments or the rewards the Moslem;s have to expect. To the Hindus
their gods are either gooi or bad - but all in all without mach
importance. To the Buddhists Buddha is nothing bat good. In
addition he is also compassionate. But he is not a God to them.
It would in any case be diff icult for the Buddhists to address Buddha
as a god as if he exists somewhere, as if he 'survives' somewhere
in some form or shape. For even if he had not been dissolved totally
and without a trace in Nirvana, there would not have been room for
him in this world of ours v^ich is nothing bat an Illusion.

I learned from all this that God is what we see, and what we
believe we know of him. I learned that God is not only transcendent
but also imminent. I learned that in its final sense this means
that God is as we see ourselves in his Image. I learned, that we
know God by his qualifications. I learned, that we perceive him

851

by the justice of his deeds and by the ethics of his laws. I learned
also^ that we know God by our having taken on the duty to have these
divine attributes reflect in ourselves as our obligations, and to
crystallize them as divine prerogatives within ourselves.

I have learned in India to control myself and my time; and
as my time will b2 dedicated to acqaire further kaowledge, I hops,
on the day I shall leave fron here^ I shall be able to say that
I have gained a greater oompletion of myself. For Buddha said that
'...the one who conquers himself is greater than the one who
overcomes a thousand warriors in battle*.

adventuA£.>^, o-jL hl^ cLu>coveyujQ,^* It J^ mo/ie, than that; It 1>5

853

So /ayi ihe,>6e, tioo uolume.^^ coritcun only a teniavlve, ^umma/iy
0/ fu,^ JxLj2,cU) and the, cortctLulorUi he, kcu d/iaiüri iJißJiß,piorri. tle,
heu toM, mß, 0/ many mo/ie, JjrcUderuU> and e,vent^. He, ha^ d2,/>cyuJied
many mo/ie, ep^>6od2,>^ than I haue yiepo/ited. He, ha/> ejtoAo/iated
ia g/ieate/i deJLaJJi the phUl.o/>ophy he ha>^ ^onmed. PayvLicuta/i£y
^a^cJjwJung i^ the veAJLat plctiuie he ha/> palnted -ß-O/i me,ß In
the coiui^e o-f, the many evenlng hoiui/> In my /itudy, o/. the, g/ieat
numJie/i 0/ una^uaJi type^ o/. people among the, thoLUand/> he, huju
encounteyied. It wouJd take up at lea^t thA,ee, iujne^ the >f>pace
I haue üAed ^o /ayi, loeyie I to uytite down aU he, ha/i to£d me;
hit a/i a /ito/iyteUieji o-JL Aome e>cpe/iienee I knoio that yoa/i
attention ^pan, and no le^^ aJÜ>o yoLUi patience, haue thel/i
JUjnJJbs.

Bat nothing t6 loy>t I hope I ^hal£ one day /Und the
time to uvüJie up aM, eiAe I haue hea/id and tzaymed piom david
and uhlch I haue ^a/^M/ ^to/ied on tape/>. And I hope I />hatt
&J2, aJLte to /lepont aHouJL hJu /,uAiAe/i development, hi^ contJjnued
matiuiation, a/jLeyi he ha^ /letuAned I^/iaeJ,. To/i I am. ceAtaUn
he uxitl /leiuAn and /MiaJJy zettle, heyie*

So -/aji I haue not madbe LU>e in tJvu> nianLU>c/u,pt o-jL anotheyi
/ihctej^n tape6 uAlch /leeond mo/ie 0/ David' /> adventuAe,^ and hJu
philo^ophyß hi/i dee,p£y /jolt />ynipathy and ^so/uioio /on, the,
rrüueA,aAJje peopLe he heu met - &^ they poo/i, ILe they /lich, ILe
they lJiLULeA.aij2,/i, lU, they IntetieciuaJüi. David ha/> /leque^ted
me not to p/iint out thi/> payit 0/ the mateyiiaJ,, and cJ^o cjentain
otheji pontion/i 0/ hiu naAA,aJLive which detaiJ, what he />ee>!> aj^
the caiue /.o/i, and the po^>^iJ&Jje poLLtical compLication^ o/,
the ^ociaJ,, potiticaJ, o/i economic di//i,cuJtie^ 0/ the

854

iLndßjip/ilvlle.ged ma^^e.^ Ixe. hxu me£ io fa/i - cmd whlch, he.
doricJmU/^, make up iM majoTLUy o/. thU planet' ^ Inha/LUjmU,
/^ doe^ not want anylody eJUe. yet to knoio tJiat he heu 40 pi&ely
cmd cUcuUy dl^clo^ed to me. He U ^tiU not ^uAe o/. the Unul
ajuuieju. He heu not yet done. uxUJt Aecuichiag.

#

AUou) me conciude thU ^to^iy uüth expyie^^tng my thanJu
to ihe Poweyu Ihat Be that ihe actual ^tage o/ ht^ ^ecuichüng
heu Uought david to Ujtael. I U^l pyUvUeged ihat tt ha^
&&en g^anted to me to U^ten to htm. I hope, matrily ^ofi hU
^ake, that he uxUl ie iucce^^^ul tn hU ^ea/ichlng, hicky In
hU liruüiLg and ^atl^^ed uxWi hU knouxing. He. may help me
- and you - to iake a gtgantic ^tep ^omoand.

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November 25-28,
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November 25-28,
1979

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ehrwdst:. Br: . ELI WEISS

und einer Abordnung der Groesloge des
Staates Israel.

EinsetzeJider Heister

der ehrw:. Br: • HEINZ DAVID BAR LEVI

Alt und Ehreomelster unserer Loge

ROSEIMFEBT

Die Festrede hält der

s:* ehrw:» Br:. Rudi Trostler

Anschliessend Treffen mit Schwestern
im Logenbeim»

Treffen der Br:.Br:* 18,30 Uhr im Logenheim.
Pestkleidung Vorschrift.

Mit brdl:. Grüssen
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Max Avgar
Schriftführer

Vollk: . u: . ger:. Joh:. Loge
"ZUR QUELLE SILOAH*'

No. 26 Cr:. Jerusalem .niD 26 'od
Prof. Adr. P.O.B. 969 ♦'»•'» :nnnD

BEAMTENRAT PUR DAS MAURERJAHR 1984/85

M:*v:.St:.

s: .ehrw: .Br: . Herman Selzer

Z:. M:. v:.St:. Br: • Ephraim P. Wagner

1 . Aufseher

2. Aufseher

Redner

Schriftführer
Schatzmeister

Zer. Meister

Br: . Max Spangen thal

Br: . Kurt Moshe Zamir

Br:. Baruch Benno Ophir

Br t • Max Avgar

Br: . Leon Seev Harari

Br: . Yoav Tsur

Almosenpfleger ehrw:. Br:. Kurt Meyerowitz

Schaffner Br:. Ernst Rosenthal
Steward Br:. üsy Rudolphson

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New Delm "3-^, Street N,w Oemi nOOOl

March 17, "»gvg

Dr« H. Selzer
10, Eehov Caepi
North Talpiat
JERUSAIEM.

i««<va

Dear Dr« Selzer,

It was good to get your
newe f rom Prau Scholle. I have been to
Jerusalem several times — snd as
many times denied permission oy my
govemment. I hope to "be around ngaln
next year if the Jerusalem Conmittee of
which I am a member meets in Israel.
Teddy Kollett usually has it every
altemate year.

Have you ever run into
my fri«i* and correspondent Art Isenberg?
He ie most knowledgable ebout India
and Palcistan.

My regards to your vdfe.

<

Yours sincerely.

(Khushwant Singh)

Ananda Baz»r Patrika Limited flegd. Office 6 PrafuUa Sarkar Street Calcutta 700001

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SELZER HOTEL AMALI A ATHENS

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NEED TEN THOUSAND DOLLARS TO SIGN FLAT CONTRACT IN
FORTNIGHT CAN YOUR MAKE LOAN DETAILS AT VIENNA LOVE
PIPSIMIKE

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22 June 1971

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Dear Hermann and Kate,

I am sorry to nave been so long in writing, but
our choices have only recently defined themselves
into a suitable pattern for description.

When tne DM cheque arrived, I had a suitable
amo\int converted far the down payment on tue Ramat
Aviv flat, and the rest kept in an interest earning
DM accQunt. We have naw decided that a Ranat Aviv
venture is too far above our income, and nat at all
in keeping with cur class self-image, so. we have
decided to lorego the venture and have our money
refunded, and recoJivertea back into DM. However, we
have had to use some money for o.ther things (furniture,
car msurance, and other things that were necessary
and could not wait for our income to begin) . Tnus, of
the 36,000 that you sent, we will have used some 12,400..
Smce la and DM are close to each other In value, we
can speak of them interchangeabiy. I propose to keep
your DM m a separate interest earning account at
Bank Leuirai (earning 5l%>,until I hear otherwise from
you. Asfor the 12,400, I will begi i to deposit 100
a month,beginhing from -ny rirst uaycheque in July, into
the DM account until that time, some 11 years hence, when
it is repayed. There is soae chance that we will be able
to repay some of it in a lump sum - Ijhis depends on tne
Untversity Coming througn witn its promise a. a travei
reiund. If so, we shoBld be able to halve tne debt in hhe
near future, and disoence with the whole thing in a few
years time. All in all, you will find us a good Investment.
Gertainly, we will be the most grateful debtors anyone
has ever had. if you think 5ifo is too low, iet me know,
and we can find a better arrangment. However, I insist
on an agreed plan of regulär repayment.. When you come
here you can find out about tne best way to use tne monev
as Investment.

One piece of adviee I can off er from experience
is about a car and car insurance. Bringing a car witn
you, particuiariy on tne same ship, will save a good deal
of waiting and some bureaucratic entangxements, as weill
as ensuring you exactiy the car you want. It wouid be best
to asK someone who knows (tne Jewish Agency or the isreali
Consuiate; about tne availability of servi'ce for tne car
ym want. We have bought (and received) a Saab Station
wagon, which it apnears we will be very happy with.
Besides bei ig tne safest car in tne world, it is a Dleasure
to drive and has a good resaie vaiue here. They have some
modeis iTDarticularly the 99) wnich I think TOuld be
excellent for you. Have a look. As fcr i isurance, it ii

extremely expensive - costing some IlllOO per year. If
possible, and if recognized in Israel, try io get
ttontinental insurance for at least the first year. It
may depend on which type of vise you enter with, but it
is at least wotth lookiig into#

The flat tnat we will move into next mo ^^th in Kfar
Saba will be a bit further from work than we are used
to, but that is ao drawback compared to tne cheaper t)iice
(abjut •^) and the fact that we wonH be contributing
to urban pollution and disgustingly bad px'ofit maicing
nabits that are creeping into Israel.. You will see it
whea yom come^ and most likely agree tnat we are putting
our money into the best place«

My sealed envelojpe. prediction for this montn is that
the Prodigal will turn up in Israel within 12 montns,
having reaxized that the onotional attacrunents ne seeks
will be lound dosest to home. In the meantiDia^ I think
tJiat it is best to let nim look for whatever it is ne
looics for, and, above ali, not to give ad vice, which can
only keep him t'rora reaching nis own conclusions.. Thls
is because, I thinK, ne reels tnat he has been not been
able to maice his own dex^isLons (wüetner one leeis nis
reasoning is defensibie or not is, to him, quite besiae
tne Point at tne moment) and ne wants to estabxisn a world
in wnicn only ne exists, and thereiore only he can make
decisions. Therefore, waiting and kiidness are the best
treatments at the moment* This is not to say that I don^t
take him ser^' u sly at the moment. But it is to say tnat
anyone witn his historicaj. sense will cease to take
seri )usly what he is doing now.

We look f orward to your secon:Ö^ Coming. Let us know
what we can do to prepare the way.

V

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STATE OF ISRAEL
Department of Customs and Excise

PASSEN GER'S DECL ARATION

6TAT D'ISRAEL
Departement des Douanes et Accises

DECLARATION DU PASSAGER

I, the undersigned, hereby declare that
all the Information wrilten bellow is
complete and correct.

Je, soussigne, declare que les renseignements
mentionnes ci-dessous sont conformes et exacts.

ypn mn^n

(3 ninno) i6o aa ddip

Citizen of
Resident

Port of arrivai
Port d'arrivee

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Name of vessel
Nom du bateau

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Adresse en Israel

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Data of arrivai
Date d'arrivee

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Number of accompanying
dependants u n d e r 17 years of age

Nombre de personnes agees de moins de
17 ans qui maccompagnent

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17 l7'A^ nnnaBT

Number of accompanying

dependants a b o v e 17 years of age

Nombre de personnes agees de plus de 17
ans qui m'accompagnent

17 ^»A^ ^yoar

The foUowing is a füll description of the baggage accompanying me and my dependants.
Description et detail du contenu de mes bagages et ceux des membres de ma famille.

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November 2, 1974

Dear Hermann,

Our housing Situation seems to have become a moot
point, but it is worth replying to your letter just for the sake
of keeping the record sträight. In the absence of a total
economic collapse (in which case nothing would be worth very
much) one should not expect housing prices to decline very much,
if at all. One has to remember that the American market is
connected to institutional mortgages , which have been very
difficult to obtain lately, and if they become easier, demand
would increase. Short-term fluctuations are possible, but they
would come and go before there was much time to act on them.
Any increase in property taxes (even if they were to double,
which is a most unlikely event , and even so would laeve them
quite modest comapred to other places in the world) would be
signif icantly offset by the resultant deduction from personal

#ncome tax allowed for all property taxes paid. What is more
ikely is that income taxes would increase, putting a strain
on the disposable budget of a family - an increase in propoerty
taxes would lead (particularly in New York) to a demand for
higher rents as the building owners try to pass on the bürden
to renters. Thes conflict over rents in this city is at such
a stage now that such pressure would be avoided if at all
possible: quite simply, property taexes tum out to be
regressive in New York, and are thus politically disfavored.

What we are concerned about, in particular, is that
hhe combination of present housing prices and the difficulty of
getting mortgages will lead to greater demand for rental
housing as people put aside their house buying plans, and even
are forced to eat into their down-payment savings for day-to-day
expenses. Quite simply, rents will go up throgh simple demand/
availability market mechanisms : at this stage, we only hope that
our imcome continues to expand at a faster rate than t, rent/
Inflation. Our lease runds until July, 1976, increasing to $500
a month in July, 1975. After this lease runds out, we will be

«the general market again and, not having a private house,
will face the inevitability of a signif icant rent increase.
We are in the fortunate position of being able to ride out the
present difficulties to a greater extent than are many people,
and we shallK continue as long as necessary.

Gold prices did indeed increase, but the Russians
XHBQxx seem to have indicated that they will continue to seil as
long as the price is over $160. Apparantly, the market is
preparing for the American influx in January, but the effect of
that is really unpredicöable. Merrill Lynch writes that $220 is
not inconceivable, but no one really knows the psychology of
that market •

But there is a sense in which gold and housing have
a good deal in eommon: if you want one of them for an Investment,
then the possiblity of fluctuations is important. If you want
them for use, and will use it for a considerable time, then the
kinds of fluctuations expected (short of a complete collapse) are
relatively unimportant. The worse thing, of course, is to take
a mortgage at present, since that would commit one to 8%% for

«*^^l

Dr Michael Kahan
13 Hunts » an*^,-...
Brooklyn, N. Y. 11201

Dr. Hermann Selzer
10 Rehov Caspi
North Talpiot
Jerusalem
ISRAEL

-AEROGRAMME • VIA AIRMAIL • PAR AVION

(^ Second fold

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■» '.♦r??f3r^'

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Additionat message area ^^

20 years or so, and it is unlikely that rates would remain there.
The sensible thing would be to buy a house for use with cash,
and if , after some time mortgage rates decline to pre-1970
levels, take out a mortgage against part of the value to
beet such expenses (college) as you may need ready cash for.
The mortgage cost tax deduction then offsets the loss of
dependency deductions as children leave home but still continue
to draw on family resourses. Of course, none of this makes
sense in the British or Israeli markets , since the former does
not have a mortgage culture, and the latter does not recognize
the income tax deduction. That is whji housing prices can
collapse in Britain, and taxes can be raised with impunity in
Israel.

At any rate, permanent rantal does have the
advantage of flexibility, and is an avoidance of the totality
of emotional burdens that XKKh a home purchase would entail
for US now.

n^n'jirn n^3v:?n nninTznn

WORLD ZIONIST ORGANISATION

DEPARTMENT FOR IMMIGRATION AND ABSORPTION

nu^trpi n^^3;*7 np^nnn

■••••••«•••«•

Tblifhonb: 0I-Q30 BI52 Ext.
TcLKOftAM«: ALONALCH LONDON. S.W.I

VOUR REF.

OUR RKF.I3IO5

LONDON

REX HOUSK 4/ia RKOKNT STRIKT. S.W.I

LETTER OF INTRODÜCTION

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23.7.11

: T»TKn

RetM> & MRS. HERMAN SELTZER

(Pull name in English)

1. Date of Aliyah: 14>9.71

2. By ship^fa

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'joAiBrr;/ n '> 3 K 1 ,2

3, Direct absorption:

4. A.C./Hostel/Ulpan:
as from:

m-T'i;'» nt)''Vj? .3

5« Reference:

z«nD»DK

6 • Own Arrangement/o Mr, Kahan, Dept, of Political Science^ "»D^jy TiT'ü

Tel Aviv Urivers? ty,
7. ?/ill apply for mortgage: No-Kb /Yes - fJ :Kn3Di27D n'^apV n39'>

8« Number of persons ine lud ed: two

9. Profession: Physiciaii

:m^i^Dn nii;33n nsoD

:nnDWDn l/k"i yi^jpa

10. Remarks:

• 4

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.6

• 7
.8

• 9

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NA? r'!\

(no">nn)

SHiLIACH

CHAIM BARAM

(amnn T'pDn)

(üninn ou)

n^TD*?!!??! jT'jrirn miTnunn

WORLD ZIONIST ORGANISATION

DEPARTMENT FOR IMMIGRATION AND ABSORPTION

TBLEPHONt: OI'OSO 9152 ExT.^^

tblkoram«: alonaleh London, s.w.i

YOUR REF.

CUR REF. l^^O^

LONDON

REX HOU8K 4/13 RK<3KNT STRIKT. S.W.I

Date 'M.l Vi

Please complete the enclosed forms for your visa to Israel and retum together with
your passport and visa fee.

(a) Visa application form (every adult to complete separate form).

(b)

(c)

(d)

(e)

•

Two declaration forms.

passport photographs per person (the photo to bear the name of the

person. )

Israel visa fee £..'.:. SP.. per passport. IN CASH OR POSTAL ORDER.

PAID TO THE ISRAEL EMBASSY (Cheques are not acceptable).

Passport(s) or travel dociiment (s), (Valid for at Least 18 months).
Please note that passports or travel documents marked valid for all
countries do nox require the endorsement "ISRAEL". If they are not
so endorsed then they will require the endorsement "ISRAEL". For
such endorsement apply to the Passport Office or pelevant Consulate.

Non-British nationals May require a Prench Transit Visa.

Uprn receipt of the above document we shall communicate with you again.

Kindly let us know by letter whether you wish us to make your travel arrangements,
and on what date.

If you make your own travel arrangements, kindly let us know the füll details.

Yours sincerely,
IMMIGRAiTIÖN DEPT.

i3-umKn,'nDD

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Spain, 14th Century

British Library, London.

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The open hand^ with notes relating to

palmistry. From a manuscript in French

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13th Century

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British Library, London

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British Library, London

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Manuscript Haggadah illustrated by Joel

ben Simeon , N. Italy, about 1450.

British Library, London

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British Library, London

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1953 n)U>n □>"7n3 D>K>^3
GRAND MASTERS of the GRAND LODGE Since 1953

Levj Shabetai R.I.P.

1953

b"r >nnu^ "*)"?

ShaonI Abraham R.I.P.

1954-55

*7"r nmiK >iiyu>

Caspi Jacob R.I.P.

1956

*7"r npP> >£]PD

Ron Yona R.I.P.

1957-59

•7"! n^v in

Seligman Max

1960-61

ppn ppbr

Silverston Max

1962-63

nmn pppin*7>p

Lamm Joseph M. R.I.P.

1964-65

•^''r .n ^pp nb

Segal Jacob R.I.P.

1966-67

'7"T npp> '7:jp

Kassan Shalom

1968

01*7^^ IKPp

Talmon Menachem R.I.P.

1969

*7"r an^n i^nbp

Abulafia Rafael R.I.P.

1970

b"r '7NÜ1 n^DpbuN

Felman Abraham

1971

DmnK p'^D

Bar-Ner Joseph

1972

^iv)"^ iri2

Treivish Yehuda

1973

nT.n> \:;>n>nu

Klug Felix

1974

pp>'7ü :»i*7p

Levin Zvi 1975

-76 J6-

77 >n:? vi*7

Schattner Joseph

^977/78

qpi> i^vv

Gross Shiomo L. 1978-79,79-80,80-81 .*? nnbu» DnJ

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Silverstone Max 1953 — 55 nu^in llPPIlb^P

Dubinski Eliezer R.I.P. 1953-58 t?"T 1TP>*7K >pprnn
Zarankin Shiomo 1959 — 64 n}2^V Vp^lT

Bar-Ner Joseph 1965-77 ^W ir")!

Ben-Zvi Samuel 1977-78,78-79;79-80 '?H)üX^ u::^-p

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GRAND OFFICE BEARERS FOR 1980/81

Grand Master
M.W. Bro. SHLOMO L GROSS

Deputy Grand Master Substitute Grand Master

R.W. Bro. Ban-Zvl Samuel, P.G.S. R.W. Bro. Trostler Rudolph

Senior Grand Warden
Junior Grand Warden
Grand Treasurer
Acting Grand Secretary
Grand Almoner
Adviser to G.M.

ntendent
ntendent
ntendent
ntendent
ntendent
ntendent
ntendent
ntendent
ntendent
ntendant

Grand Super!
Grand Superi
Grand Superi
Grand Superi
Grand Superi
Grand Superi
Grand Superi
Grand Superi
Grand Superi
Grand Superi
Senior Grand Chaplaln
Senior Grand Chaplain
Senior Grand Chaplaln
Grand Chaplain
Grand Chaplain
Grand Chaplain
Grand Chaplaln
Grand Chaplaln
Grand Chaplaln
Grand Chaplaln
Grand Chaplaln
Grand Chaplain
Grand Chaplaln
Grand Chaplain
Grand Chaplain

R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
R.W.
V.W.
V.W.
V.W.

y.w.

V.W.
V.W.
V.W.
V.W.
V.W.
V.W.
V.W.
V.W.
V.W.
V.W.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Bro.

Biduyan Butrus
Goshen Daniel
Tabak Meir
Greenman Ben-Zion
Yaacobi Yehuda
Schifter Hugo
Gassner Simon
Cohen-Preeve Mordechai
Nikritin Moshe
RabI Eugen
Haroush Shmuel
Haber Rami
Polliack Max Raphael
Spiegel Israel
Rosen Eli
Rom Ephraim
Ben-Dror Mordechai
Abu-Rukun Labib
Manassah Michel
Ansorge Werner
Bouman Moss
Barzilai Vitzhak
Brenner Aharon
Inbar Haim
Gissin Binyamin
Fischer Nathan
Kirschenbaum Yeheskel
Moed Azriel
Ripner David
Raz Gershon
Schneider Franz

• J •

i
I

•

Grand D. of C.

V.^

\N. Bro.

Zechariah David

Senior Grand Deacon

V.W. Bro.

Aharoni Pinhas

Junior Grand Deacon

V.W. Bro.

Berger Adam

Ass. Grand Secretary

\/.\

/V. Bro.

Ariel Shiomo

Ass. Grand Treasurer

V.W. Bro.

Yatom Victor

Grand Librarlan

V.W. Bro.

Lavie Eldad

Grand Archltect

V.W. Bro.

Lishansky Yaacov

Grand D. of Museum

V.W. Bro.

Zechovoy Michael

Grand Jeweller

V.W. Bro.

Baruch Avraham

Grand Standard Bearer

V.W. Bro.

Zakheim Schneyour

Grand Bible Bearer

V.W. Bro.

Zundelevitz Haim

Grand Bible Bearer

V.W. Bro.

Suleiman Elias

Grand Koran Bearer

V.W. Bro.

Khatib Abdel Rauf

Grand Sword Bearer

W.

Bro.

Ashkenazi Yehuda

Grand Organist

W.

Bro.

Feri-Gross Shraga

Grand Marshai

W.

Bro.

Kalujny Shmuel

Grand Bugler

W.

Bro.

Hashimshoni Yehuda

Ass. D. of C.

W.

Bro.

Cohen Davis

Grand Inner Guard

W.

Bro.

Shamia Albert

Grand Tyler

W.

Bro.

Haber Nissim

Senior Grand Steward

w.

Bro.

Lazar Arnold

Dist. Grand Steward

w.

Bro.

Reingewirtz Arnold

Dist. Grand Steward

w.

Bro.

Bar-Moshe Yitzhak

bist. Grand Steward

w.

Bro.

Berkov Gerald

Dist. Grand Steward

w.

Bro.

Gordon Baruch

Grand Steward

w.

Bro.

Alter Elyakim

Grand Steward

w.

Bro.

Budgeier Josef

Grand Steward

w.

Bro.

Levine Alec

Grand Steward *

w.

Bro.

Levant Josef

Grand Steward

w.

Bro.

Metuki Oved

Grand Steward

w.

Bro.

Meyuchas Benyamin

Grand Steward

w.

Bro.

Muller Amram

Grand Steward

w.

Bro.

Orchard Harold

Grand Steward

w.

Bro.

Reifman Mordechai

Grand Steward

w.

Bro.

Shuali Reuben

Grand Steward

w.

Bro.

Tweig Yeheskel

Grand Steward

w.

Bro.

Wasserman Marcus

Grand Steward

w.

Bro.

Zang David

Grand Steward

w.

Bro.

Zohar Moshe

\

I

I

#

•

Tel-Aviv 30th May. 1980

Dear Sir and Brother,

You are hereby summoned to attend the INSTALLATION of
the GRAND MASTER-ELECT M.W. BROTHER SHLOMO L GROSS
and the investiture of Grand Office-Bearers. which will take
place at the Masonic Temple, No. 5 Welzman St.. Tel-Aviv. on

Tuesday, Ist July 1980 at 5 p.m.

Yours fraternally,

SAMUEL BEN-ZVI P.S.G.M
Grand Secretary

Evening Dress or Dark Lounge

AGENDA

Opening Ode.

1. To open Grand Lodge.

2. To read and confirm the Minutes of the Annual
Communication held on 13.5.80.

3. To receive the annual report of the Grand Secretary

4. To install the Grand Master-Elect
M.W. Bro. Shiomo L. Gross
Installing Grand Master :

M.W. Bro. Joseph Schattner I.P.G.M.

5. To invest and nominate Grand Office-Bearers

6. Grand Master's message.

7. To award honorary titles

8. Greetings by Grand Representatives

9. Greetings by Representatives of Daughter-Lodges.

10. Charity

11. To dose Grand Lodge
Closing Ode.

#

I

•

•

Most WorshipfuI Bro. SHLOMO L. GROSS Grand Master

t'^M^S. -»fct^^'K^ J*»>>*><^ j>>fc^>K> >»>fc>»V»^ J»>>>»K.. >>>fc^M^^ ,.>kk>.., .>>>■>.>»■ v^ ^« >A.^^ , »tkkt>. .>kfcti

(iX)c (Bvanö CoÖQ^ of the5lale of -Israel "

INSTALLATION

OFTHE

GRAND MASTER-ELECT

MOST WORSHIPFUL BROTHER

SHLOMO L. GROSS

AT THE MASONIC TEMPLE

5. WEIZMAN STREET.

TEL-AVIV

ON

Tuesday Ist July 1980

AT 5 P.M.

^''<^^iS^ti^5t,^!:!L^!^^

«'««ÄfK^'f^*^"

m

i^ear Friends, perhaps I should not use such a collective noum in addressing
you and rather follow th© way of ancient protocol.In that case . I am to

express my respects first to my Lord and Master, the right worshipful, the
Diatrict Grand Master, followed by a greeting to bis Brethren who areour,
what exactly are they to us wives?Our brethren-in-law? I would likr to add
special and most cordial greetings to all those pf you who have come to our
City from far-away places in this land,

It is an honour for me to have been invited by the Master of Ceremonies,
Dr. Duncan-Smi4h, to address you all in the name of the many ladies who I feel
sure are happy to be i|ere this evening./l accepted impulsively, without giving
it a second thought. ünly too late I remembered that a speech is 14te a baby,
eassljconceived but difficult to deliver.Especially without any doctor prepared
to help»My doctor-colleague refused even.^i second opinion which I thought, was
most unprofe.ssional of bim.

Our thanks go to Dr. D.-S. for the lovely words of welcom»- he had for us.
They were ftil of warmth and /wit/The legpulling in which he indulged with
delight Shows that he is not indifferent to the charms of women.IIe sounded
grateful for our adding colour to this function,or as he said, for adding colour
to the usual colour-motif in these old halls, which he calls a sombre black.He
need not be grateful for this, as we all love to supply that colour by our clothe
We would not do our duty as women if we didn't. I always maintain that one of
woman's first duties is to look her best. This is somuch easier against the sombre
black of men*8 clothes.I think it is highly considerate of them to stick to their

unimaginative clothes.lt helps us to outshine them/tvJi ^<Hv^ffv/«rv ti^w- .

One of the stutements the M.O.C. made netds correction,! think.It is not

only woman who is so reluctant to declare her exact age^^I remember a male friend of

—2—

ours, of our own age-group.who whon questioned about hi« age by a group of youmr
people replied:! am over thirty.which «f course is true for everyone who is no
longer under thirty.

Dear Gentlemen, we are grateful to you for having arranged thi» enjoyable
evening for ua.I would al«o like to thank you for the mo.t welcome gilt you have
for each of us.Every drop from theae little boUle»/ will remind us of thi« happy
occasion.Should we remind you to have them refilled when the day comes?
Gentlemen, we feel honoured for having been admitted for once ^o thia otherwlse
most exclusive, men-only hall o) ..rotneriy meetings.However I have a alight
Buspicion that we were not invited only for honour'a sake.Somewhere.deep down,
there must be a feeling of guiU in our men for excluding us from something that
appears to mean d. great deal to them and for asaigning to «» ,o many lone.ome
eveninga at home while they have a good time by themaelvea .To make up for the
neglect of their-nodoubt- better halves.and to eradicate their feelinga of guilt.
they preaented ua with this charmiäg banquet. ünderatanding and g.neroua aa we
are.we accepted their offering with gladnesa.So, we better behave and ahow them
our pleaaure.otherwise they will not invite «a again.which would be our loaa.

We do not take thinga for granted.do we? I.p.cially „ot from men who feel ao
eure of their auperiority.They may be superior. in some ways. I admit.but not in
•ll.They muat a«*, ua at leaat our superiority in good taste.After all.we managed
to chooae a auperior being aa a mate, while they.poor darlinga,were incapable of
«.aking euch a good choica.They choae nothing better thau oureelvea.

Ko, men are surely not ao auperior. But I muat say that they are improving.
I wan aee that they are well an their way to emancipation too.It ia the firat
ti»e they j**««d «aked u« to join them in the couree of a Ü.G.L. Meeting.Why, I
ask you, did it take them ao long.ao many years in fact?Let me teil you the reaaon:

„3~

It took them so long becauae they feit too shy in our prea«nce.I came to thia
concluaion through an experience I had years ago.I rcmember the occasion ao well
whea an after Lodgemeeting dinner was arranged at our house.Naturally, I was to
be in Purdah for the evening.But euddenly, an urgent phonecall came for the doctor

«

and I wa« called in to preaide at the table. It should have been me to be shy and
selfconscious^the only woman amongst men.But the roles were reversedjit was they
who feit uncomfortable.I had a very hard tirae trying to keep the conversation
going«In the end,when my resources were exhausted, I had the bright idea to pro-
pose that each Mason present teil us a story or a joke, as I understand they do
at masonic dinners.Nobody responded to my call,until my good old friend,Pop üilbert
whom many of you may remember, came to my rescue.I will teil you a jak», he said.
Do You know the joke of the empty bottle?No, I don't, I said filled with anticipa-
tion,what is it?Well, my dear, he answered, there is nothing in itl- And that was
that.I was glad when Hermann returned home and I could remove my obviously unwanted
pre8ence\ f emale . Needless to say, from my quiet room Iheard hearty laughtor resoun-

ding through the housenate into the night. Th4t, L.+G. is a tale of the past.

T4night we are here, so many of us.Don't you agree with me that our very preaence
proves that men are well on their way to emancipation?They are learning to allow
US our little voice too, occasionally. .1 shall not take any more advantage of this
privile^ge.Before returning to the background whence we came,let me say it again:
We are grateful, all of us, to the men of the D.G.L. and we gladly give them the
pleasure of our colorful Company whenever thay want. it.Let us admit, it is nice
to be with them, it is one of the thinga we know for sure.

Ladies, let's all stand up before our lords and masters,.
here is to them girls, to our men.

.■ ' ■ »

^ o,

m 1 y n

"in

ipn i3?iNn m:» ^.-^is .'A5 - 1 "??. ri n /

....A..'bujn D^iin:'!-! njiüi oun nun

JlM..J'5//:..!?. 3/ :..j> o"Di IIE ^r^.^f>l.h?>U~ 2 mn?n lun

.^. .r'A r..:.:o nnun

^„.'...>.«?...l ?.ic!A.J^.? .!?>.??. ?!£.. D ' ? u) n '

iQVibn mnra nn^nn

.1!.'

mn

•••v-t -— ^-

^

^;*c

');V

minn nn^nn

luv

,litiJ?3 HD'T "mi?? niipn? nmon nnjon? nnaün iiu)?n mmro nnoran
.5N1UJ' nnna mr« "n? imiuDn diu? n'Jiniu'n nm^snai n'inün nmnn

%1

*w<i«jt 5j3'Tab rtViT^n iX^itfVn

Che (Brand Jtodig^ of Ihe Slale of ;3j5rael

ni-TJLi'i riNTi

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4

7-3

a6'

n aisih fi

1^ n>i-fin

S-.

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1X11*1 "liSh

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ßSyÄ'i

» «

n*jniTirtni n-iionn

.V

I

i

m

." •*

iinnron xiaiiah laijein n

l'TKfl

^

BUNDESVERSICHERUNGSANSTALT FÜR ANGESTELLTE

0>

«N

Versicherungsnummer

5,3|o.s',/;,^,Q.5Plf7,?l^

BKz ^c^s^o

(B*i A nNvort di*««s Zeichen u. P*rton*ndat«n d. V*rt. «rb«!*!! )

Postanschrift:

Bundesversicherungsanstah für Angesfelfte • Postfach • 1000 Berlin 88

Haupfverwoltung :

Berlin-Wilmersdorf, Ruhrstraße 2, Telefon (0 30) 8 65-1

/}0

L

J

Dotum und Zeichen Ihres Schreibens

® Durchwohl-Nr.

(0 30) 865-

Datum

2 >. OKT. 1976

Antrag auf Leistungen aus der deutschen Angestelltenversicherung

Name, Vorname

Sehr geehrte(r) I4M< TXt. ^jJChC^ '

Zur Feststellung, ob eine Leistung aus der deutschen Rentenversicherung in das Ausland gewährt vs^erden kann,
sowie für die ggf. notwendige Vergabe einer Versicherungsnummer, übersenden wir Ihnen die folgenden El Vor-
drucke. Wir bitten diese sorgfältig auszufüllen, zu unterschreiben und nnit den erforderlichen Urkunden und Nach-
weisen, zum oben angegebenen Aktenzeichen einzusenden.

[X] Antrag auf Versichertenrente (Vordruck 4.0110) S, 7^(7 >)

O Erklärung über die Aufgabe der Beschäftigung (Vordruck 4.0352)

O Anlage zum Antrag auf Rente wegen Berufsunfähigkeit/ Erwerbsunfähigkeit (Vordruck 4.0111)

(Einzutragen sind auch die im Ausland nach Auswanderung ausgeübten Tätigkeiten bis zur Antragstellung)

O Anlage zum Antrag auf Versichertenrente mit Kinderzuschuß (Vordruck 4.0112)

1 I Antrag auf Hinterbliebenenrente (Vordruck 4.0120)

O Anlage zum Antrag auf Waisenrente (Vordruck 4.0121) ^q

Antrag auf Beitragszuschuß nach § 381 Abs. 4 RVO (Vordruck 5.6046/5.60461/5.60^7)

LJ Meldung zur Krankenversicherung der Rentner nach § 317 Abs. 5 RVO (Vordruck 4.0130)

Fragebogen über Beitragszeiten, Beschäftigungszeiten u. Unterbrechungen (Vordruck 5. 6022/5. 6023)
K Vordruck z. Antrag auf Anrechnung v. Ersatzzeiten für Verfolgte d. Nationalsozialismus (Vordruck 6.924)

>^

Nachweise über Staatsangehörigkeit (Vordruck 5.6009)

(Sollte eine andere Staatsangehörigkeit beantragt sein, bitten wir anzugeben, seit wann und welche Staatsangehörigkeit)

Kontenerklärung (Vordruck 5.6011)
I I Fragebogen für die Vergabe einer Versicherungsnummer (Vordruck 6. 3299)

3)i.r3 L^.:.iWh).

Zur Antragsbearbeitung werden noch folgende Unterlagen benötigt:

Fotokopien und Abschriften
müssen amtlich beglaubigt sein

^ Die Geburtsurkunde (ggf. Heiratsurkunde o. ä., falls hieraus das Geburtsdatum ersichtlich ist)

§

5. 6001

Ä 37. Aufl.- 5/76-10000- A

Bitte wenden

I — I Die Geburtsurkunde(n) der Kinder bzw. Waisen, für die Rente beantragt wird

D

El

D

o

Q Bei Kindern bzw. Waisen, über 18 aber unter 25 Jahren:

Nachweis über bestehende Schul- oder Berufsausbildung bzw. Gebrechlichkeit (Vordruck 4.3401)
Sterbeurkunde über den Tod des Ehemannes

loi"«^ri'i?^ \ i^^J''^*^"'"'*^"."^®' ^?"^L^°.^ Ehegattenverhältnis nicht aus der Sterbeurkunde hervorgeht, sowie Geburtsurkunde des Versicherten falls
sein Geburtsdatum nicht aus der Heirats- oder Sterbeurkunde hervorgeht)

CJ Amtliche Bescheinigung, daß die Ehe mit dem Versicherten bis zu seinem Tode bestanden hat und
daß nach dem Tode des Versicherten nicht wieder geheiratet wurde (Vordruck 4.0353)

Amtliche Bescheinigung, daß mit dem Versicherten bis zu seinem Tode häusliche Gemeinschaft be-
standen hat (Vordruck 4. 1119 und 4. 1119 1)

Sämtliche im Besitz befindlichen Versicherungsunterlagen, Nachweise über Schulbesuch, Studium, Lehrzeit,
r.öi^,stete Kriegsdienste, Arbeitszeugnisse oder ähnliche Unterlagen.

Hier liegt kein Beitragsnachweis voi.

(^ Hier liegt ein Beitragsnachweis nur von bis

Im Falle einer versicherungspflichtigen Beschäftigung und Beitragsentrichtung vor oder nach den o. a. Zeit

räumen bitten wir, uns die Versicherungskarte Nr. einzusenden. Sollte die Versicherungskarte

Nr. nicht mehr vorhandei

und Gehaltsquittungen zu belegen.

vor.

nicht mehr vorhanden sein, wäre eine versicherungspflichtige Beschäftigung durch Zeugnisse

Sofern Beitraqszeiten in der Arbeiterrentenversicherung (Invalidenversicherung) zurückgelegt wurden, bitten
wir um Angabe des letzten inländischen Wohnortes vor der Auswanderung in Berlin Verwaltungsbezirk
Straße und Hausnummer). ^ '

Für Rente wegen Berufsunfähigkeit/Erwerbsunfähigkeit bitten wir um Mitteilung, wegen welcher Leiden und
seit wann Berufs- bzw. Erwerbsunfähigkeit vorliegen soll. Ärztliche Bescheinigungen, Röntgenaufnahmen
o. a. aus neuerer Zeit bitten wir beizufügen.

t'

. * . «

* \«

'^^

Wir können die Rentenbeträge

1. direkt an die Anschrift des Berechtigten transferieren oder

2. überweisen, und zwar

a) auf ein Konto bei einer ausländischen Bank oder

b) auf ein Konto bei einem innerdeutschen Geldinstitut oder

c) auf ein Anderkonto eines Bevollmächtigten bei einem deutschen Geldinstitut, sofern dieser seinen Sitz in
der Bundesrepublik Deutschland einschl. Berlin-West hat.

Die beigefügte Kontenerklärung bitten wir, nach Eintragung der gewünschten Zahlungsweise, an uns unterschrieben
zurückzusenden.

Die Verwaltungsentscheidung über den Antrag wird Ihnen zu gegebener Zeit über die deutsche Auslandsver-
tretung förmlich zugestellt werden, wenn Sie keinen inländischen Vertreter bevollmächtigt haben Wir stellen
anheim, einen inländischen Zustellungsbevollmächtigten zu bestellen, um etwaige Verzögerungen durch förmliche
Zustellungen im Ausland zu vermeiden, weisen aber darauf hin, daß sich für diesen Fall die Rechtsmittelfrist von
3 Monaten auf einen Monat ab Zustellung verkürzt. Zur Zustellung kann auch eine geschäftsfähige Privatperson
bevollmächtigt werden. ^ t-"=iowii

OUv)-

Anlage(n)

Hochachtungsvoll
Jm Auftrag

Deutschmann

D

D

El

D

Die Geburtsurkunde(n) der Kinder bzw. Waisen, für die Rente beantragt wird

Q Bei Kindern bzw. Waisen, über 18 aber unter 25 Jahren:

Nachweis über bestehende Schul- oder Berufsausbildung bzw. Gebrechlichkeit (Vordruck 4.3401)
Sterbeurkunde über den Tod des Ehemannes

(Zusätzlich: Heiratsurkunde, falls das Ehegattenverhältnis nicht aus der Sterbeurkunde hervorgeht, sowie Geburtsurkunde des Versicherten falls
sein Geburtsdatum nicht aus der Heirats- oder Sterbeurkunde hervorgeht)

CJ Amtliche Bescheinigung, daß die Ehe mit dem Versicherten bis zu seinem Tode bestanden hat und
daß nach dem Tode des Versicherten nicht wieder geheiratet wurde (Vordruck 4.0353)

O Amtliche Bescheinigung, daß mit dem Versicherten bis zu seinem Tode häusliche Gemeinschaft be-
standen hat (Vordruck 4. 1119 und 4. 11191)

Sämtliche im Besitz befindlichen Versicherungsunterlagen, Nachweise über Schulbesuch, Studium, Lehrzeit,
istete Kriegsdienste, Arbeitszeugnisse oder ähnliche Unterlagen.

Hier liegt kein Beitragsnachweis vor.

Hier liegt ein Beitragsnachweis nur von

bis

vor.

Im Falle einer versicherungspflichtigen Beschäftigung und Beitragsentrichtung vor oder nach den o. a. Zeit-
räumen bitten wir, uns die Versicherungskarte Nr. einzusenden. Sollte die Versicherungskarte

Nr. nicht mehr vorhanden sein, wäre eine versicherungspflichtige Beschäftigung durch Zeugnisse

und Gehaltsquittungen zu belegen.

Sofern Beitraoszeiten in der Arbeiterrentenversicherung (Invalidenversicherung) zurückgelegt wurden, bitten
wir um Angabe des letzten inländischen Wohnortes vor der Auswanderung in Berlin Verwaltungsbezirk
Stral3e und Hausnummer). '

Für Rente wegen Berufsunfähigkeit/Erwerbsunfähigkeit bitten wir um Mitteilung, wegen welcher Leiden und
seit wann Berufs- bzw. Erwerbsunfähigkeit vorliegen soll. Ärztliche Bescheinigungen, Röntgenaufnahmen
o. a. aus neuerer Zeit bitten wir beizufügen.

t*

•ür den Fall der Rentengewährung bitten wir, uns schon jetzt mitzuteilen, wohin die Rente gezahlt werden solL
Wir können die Rentenbeträge

1. direkt an die Anschrift des Berechtigten transferieren oder

2. überweisen, und zwar

a) auf ein Konto bei einer ausländischen Bank oder

b) auf ein Konto bei einem innerdeutschen Geldinstitut oder

c) auf ein Anderkonto eines Bevollmächtigten bei einem deutschen Geldinstitut, sofern dieser seinen Sitz in
der Bundesrepublik Deutschland einschl. Berlin-West hat.

Die beigefügte Kontenerklärung bitten wir, nach Eintragung der gewünschten Zahlungsweise, an uns unterschrieben
zurückzusenden.

Die Verwaltungsentscheidung über den Antrag wird Ihnen zu gegebener Zeit über die deutsche Auslandsver-
tretung förmlich zugestellt werden, wenn Sie keinen inländischen Vertreter bevollmächtigt haben Wir stellen
anheim, einen inländischen Zustellungsbevollmächtigten zu bestellen, um etwaige Verzögerungen durch förmliche
Zustellungen im Ausland zu vermeiden, weisen aber darauf hin, daß sich für diesen Fall die Rechtsmittelfrist von
J Monaten auf einen Monat ab Zustellung verkürzt. Zur Zustellung kann auch eine geschäftsfähige Privotoerson
bevollmächtigt werden. h"=iov^ii

QUO-

Anlage(n)

Hochachtungsvoll
Jm Auftrag

Deutschmann

i^r ^

S.JIovember 1976

An die

Bund es Versicherungsanstalt
Postfach 1000

Perlin 88

fuer An/Bestellte,

Versicherungsnummer
53051209 fi077
Herrn Deutschmann

Sehr geehrter ^^err Deutscbmann:

Tch tfanke ^nnen fuer dip über-
oenaauB der Antrage formulare fuer eine Versichertenrente.

zur ^'erfuegunp eteh-nden LOkuii.eate beigelegt und hoflfe. alle
?esuLlofS Ä^'^«;jeöfte gegeben zu haben. I.fider is? es mÜ aus

zu l'^^^ein^ir;" '" ^T'^'l '^fterschriften und Beglaubigungen
zu^a;rff.e-ln, aber -8 scheint mir, dass eie in meinem FalTe nur

fi.Lf^^^'-''-^ Tatsache zu bestaetigen haetten (Krankenkasse,
i.andesversicnerung etc.) uno aie ^onstUen Angaben wohl üurch
wohl uLf ^J*' o l^okumentsabßchrifetn bewiesen sind. Ich haette
wohl kavun den x-ass erhalten, noch neiue Zulassung hier als
Arzt , waeren njeine Unteriafcen niuht vocaiip einwanafrei.

ich hatte niemals exn-? Anstollanjr bis Jetzt - und mein Alter
bezw. das spaote Antreten meiner augenblicklichon Stellung Glicht
eine * eusion hJ or unmoe;^lich. AusGordor, haben wir .mter "Lmlich
unecwo.hnlichen Verhaeltnissen gelebt seit wir EuropaverliesJen
und haben nic^.., als etwas von naeheren Auskuenften ueber Out-achunU.
an.elep^heiten -wusst. So konnit .s, dass wir wed^r eine febensf
Versicherung mehr haben, noch eine 4nsion noch eine uns sons?
rv^^^ron^^^'f^^^ncf"?*^'''^ ^"^sprechende Rente. Abgesehen von den
In diese?-picht\^n;!'^'^'^^^^^'^^^" ''' ''^^'^ ^"^^^ ^^^^ ^— "

schwer unseren verusch ,eine ^enJ: "^^^^^^^^1^^^^
verfolgen, weil uns eben diese Energie fehlt. Wir haben uns vor
einigen Vonaten mit der URO in Vcrbindun,^ gesetzt, aber die dort
erhieltenen r.eratunron und Bedingun/ren machten dei Plan üer Rente
nach f:inzahlung groesserer Sunmon, uns nicht annehmbar.

K»„^«4.- ^ Sollten Sie noch weitere Auskuonftf

benoetigen, so werde ich mein roeglichstea tun.diese zu verschaffer.

Kit beeteci Dank ira Voraufc,
Hochachtungsvoll:

(H.M.Sslzer)

\

I

03^

i87<

SCHWEIZERISCHER BANKVEREIN
SOCIETE DE BANQUE SUISSE
SOCIETÄ DI BANCA SVIZZERA
SWISS BANK CORPORATION

8022 ZÜRICH

DEPOT NO P0-321f 445,0

4,02.75

PAR VALtE/NUMßER

OR.KATE SELZER

AND/OR
OR,H.M. SELZER

518

STATEMENT AS PER 4,02,75

WITH ESTIMATION RATES NOT GUARANTEEO

VAL.NG DEPCSITED AT CURRENCY

RATE

VÄLUE
IN SFR.

51

GR,

GR,

PRECIOUS METALS AND COINS

lt999,80

29,000

FINE GOLD l KG BARS 995/- FINE OR
BETTER

FINE GOLD STANDARD BARS
995/- FINE CR BFTTER

281,104

281,105

S.FR.
31.01.75

S.FR,
31.01,75

14.100

14.100

SUBTOTAL

/.

28,197 6,5

408,900 93,5

437,097 100.0

D 40 74S N 1/2 6.74 260000

187«

SCHWEIZERISCHER BANKVEREIN
SOCI^TE DE BANQUE SUISSE
SOCIETÄ DI BANCA SVIZZERA
SWISS BANK CORPORATION

PAGE 02

DEPOT NO

P0-321f 445.0

STATEMENT AS PER 4.02.75

RECAPITüLATION

COUNTRY

NOTES

BONDS

S.FR.

S.FR.

%

INVESTMENT
TRUSTS

S.FR. t

SWITZERLAND

SHARES

S.FR«

t

P^ECIOUS METALS COUNTRY TOTAL
COINS, SUNDRIES

S.FR. % S.FR. %

437,097 100. 0

437,097 100. 0

GROUP
TOTAL

FINAL TCTAL

m

./•

437,097 100. 0

437,097 100.0

D 40 74« N 1/2 6.74 260000

187.«

SCHWEIZERISCHER BANKVEREIN
SOCI^E DE BANQUE SUISSE
SOCIETÄ DI BANCA SVIZZERA
SWISS BANK CORPORATION

PAGE 03

DEPOT NO

PO-321, 445,0

STATEMENT AS PER 4.02.75

321,445,0 DEPOSIT ACCOUNT

S.FR

2,077.00 03.500« SFR

2,077.00

321,445.1 SUNDRIES ACCOUNT

142,266.94 00.000? SFR

348,554.00

350,631.00

♦DEP.

437,097.00

SFR. 787,728.00

YOURS FAITHFULLY
SWISS BANK CORPORATION

^

D 40 746 N 1/2 6.74 200000

.0

! I

L
U

J5T5 ZCZC JYJryC TRA37'^
LJi IL UVv.Y 'U5
TF uE'''YORK :.'Y

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r' I R I AM

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r/^/) 'lertp yo ,iieki pl';)

;3i2fp 6.49 yiife;» ,1972 i^löplkp 1

k"!) ,200 %jl,'f 'Ul 07J^N7) /)'3P

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n^3 b^p^

di7b;ti' myinm min*» 'lyn ynw^ iiv

mu ]n"»Dn

1 n n "ji p

.v-l'

( ^)i)A;\> o»«n^« ri'»c^l /i

^/^^i

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Qnp»;^ i:o;a i^lliJo rifixea rnnd;^» a-^^ od nK ^»X^t^» Q»^porj( 1j:^

"»nn

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a-DV

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(24.7.72) #;aMCr' PK Qfi^X ^^ Pp:i i'iol oc q1»;5 X'lO^iCp ^-"K Q"j)i>i>c

uT^ym 'V"»*»^ '''»'^n nu7)3

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mpn-nno

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1

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•^cn '^ii ixn: l>m:- p'PCP ^"^K ^^\^ ^'«^i;^

p-ia-"»ja -o'^wn"». •»n'^iK /f'^ ~" ""•^fi-"«''^«^? « o-'p-ianV lynn

II'

June 23t ^982

The
Manager»

MEGED** Cooperativa,
Jerusalem >

(

\

D«ar Sir:

I am sure you «hare wlth us all th«9 deeir<f^ to repalr as
•ach ae poBsible the ganerally not too favour^hl^e^ Imnreeßion for-
aigners gaia about the bohaviour of our countrj^en nnd -women her<^,
eapecially when euch tourißtß takfj upon thc^rjßelveß the advf^ntura
to wait for and to travel in ona of the oublic transportc.

It iß the rule that old pf^ople ar^ iMWle to stand durlnß
euch a journey in your busea, whilo the soatn am cccupied by young
people,often in the Company of th^^ir paronta who ,aß far aß my own
experience goes,have nevor asked thcir child to riee and offer hiß
aeat to an old man or wocian«

It Qig;ht help if you affix in every bus of youre a etfcker

•Ith the verae of LaTiticua 19:52tin Ivrith and riisllah, which ßaye:

YCIT HAVE TC GHTT UP BEFOPE THS GRICY-^HATPED, HONCnP THE FACr CF Till
OLD HAN, AND FEAR THT GOD.

If only the rather unisiportant oxpenßee connected «rith such
a campaign prevent you from atarting: on such a necessary education
of our paople, please let me know and it ßhould be posaible to maka
the necoseary financial arrangementa*

Youra faithfully:
(H.K. Selber)

Copy to:Tha Editor, Jerusalem PoatiJerusalerc.

■ i^lw*«

•* *r -<)'^

/-

• *•» «1%

WHEN SIMON SCHOON askcd
Christians what prompted them to
make Israel their home, he met with
a variety of responses. A study of
their motivations and theological
reflection upon the Christian
presence^in Israel formed the basis
of Schoon*s doctoral dissertation,
which he successfully defended this
week before a panel of professors
and an audience of hundreds in
Kampen, Holland.

Schoon Started his research dur-
ing the six years he served as pastor
at Nes Ammim, the Christian
moshav near Acre. His study and
writing continued when he became
a resident scholar at Jerusalem*s
Ecumenical Institute for
Theological Research at Tantur.

Schoon suggests eight categories
for classifying Christians in Israel:
G Arab Christians — by far the
largest group; Grcek Catholics who
live principally in Galilee being the
most numerous;

D Christians of Jewish parentage,
who may relate to existing
churches, such as Hebrew-speaking
Catholics and Protestants, or who
meet in rather independent as-
semblies;

D Christians committed to the
preservation and care of the holy
places;

D Christians in contemplative and
other Orders in monasteries and
convents;

D Christians whose presence is a
sign of their solidarity with the
Jewish people, such as those in Nes
Ammim;

Q Christians engaged in study and
dialogue in Israel, often within an
Institution;

D Christians ot several Protestant
churches which are generally sup-
ported from abroad;
D "Dispensationalist" groups
which emphasize their belief that
biblical prophecies are being fulfil-
led In the modern State of Israel and
that the **end of days" approaches.

What motivates Christians to live
in Israel? For Arab Christians, this
has been home for centuries: *' Arab
Christians in Israel seem to have a
torn identity due to the events of the
last half-ceajury," says Schoon.
*'Against their will, they have
bccome Israeli Citizens. They form a
minority within a minority. They
fcel themselves a part of the *Arab
nation,' in which, as Christians, they
are not fully accepted. The rcality
of the PLO confronts them with in-

Why Christians
choose Israel

f'fr ■•

CHRISTIAN COMMENT/Olkoumenikos

escapable dilemmas. A progressive
radicalization may be detected
among them.

**I believe that the founding of the
Jewish State and the confrontation
with the Jewish people have, in fact,
influenccd their theological think-
ing. In their reflection, they con-
tinue to make a distinction between
Zionism and the Jewish religion, a
Position that, for many Jews, is un-
acceptable.

**Jews who believe in Jesus face a
very diffcrcnt set of problems," says
Schoon. **I discovered they want
very much to be one with the Jewish
people in the Land of their Fathers,
but they often find that their fellow
Jews do not accept their self-
understanding as both Jewish and
Christian. This Situation is a source
of internal tcnsion and externa! con-
flict.

**In their theological reflection,
they are seeking to integrate what
they beheve to be biblical attitudes
towards Zionism, the Church and
their continued observance of
Jewish tradition. Their very lives
seem to represent the tragedy of the
parting of the ways between
Judaism and Christianity in the first
centuries.'*

Some, who belong to churches
with a long historic presence here,
adapt pragmatically to whatcver
government is in Charge. As guar-
dians of the holy places, they main-
tain the ideal of preserving the
Status quo. Schoon reflects on the
significance that this tenacious
clinging to the places of divine
revelation may have for Christians
today. He also inquircs into the
motivation of other Christians who
choose to live here.

WHAT THEOLOGICAL issues
should be faced by Christians who
reflect on the reason for, and mean-
ing of, their presence in Israel
today? Too often, Christians act as
if Jewish history stopped with the
destruction of the Temple in 70

C.E., only to be reborn with the
State of^ Israel in 1948.

Christian theology must face *'the
deadly connection between
Christianity and anti-Semitism in
the course of history," says Schoon.
"Western Christianity Stands guilty
for its complicity in the events of
the Holocaust, and strong anti-
missionary feelings in Israel can
only be understood against this
background."

Schoon feels that insufficient at-
tention has been given by Christians
to Jewish self-understanding. Jewish
identity involves strong convictions
about the interlocking themes of
people, land, and the Book. This
presents a challenge to the thinking
Christian.

Historically, Israel was generally
spiritualized by Christian
thcologians. Now there is a modern
State that confronts them. Schoon
believes that the return to the land
by the Jews has theological
significance: "The events of this
return are seen as a sign öF tEc con-
tinuity of God's faithfulness towards
the Jewish people."

Such a view, in turn, raises crucial
questions about the nature of cove-
nant and election.

"The Church has not replaced
Israel in the covenant of God," as-
serts Schoon. "But it has come to
share in God's covenant history
with Israel, through Easter and
Pcntecost. The messianic covenant
is actually not only future, such as
Rosemary Reuther thinks, but is
already provisionally realized in the
cross and resurrection of Jesus."

THE PLACE of Israel in es-
chatology is always controversial
among Christians. Schoon rejects
"attempts to place Israel in all kinds
of *end-time' schemes," calling
them "biblicaUy and theologically
illegitimate."

However, he views the Intention
of millennialism positively because
''it has always sounded a protest
against the spiritualization of

hislbry^nd the replacement of the
Jewish people by the church."

Both Israel and the church are
meant to be spearheads of the
Kingdom of God in the world, in
Schoon's view, but this does not
imply uncritical support of all the
policies of Israel, any more than it
woüld uncritically support all that
the Church is doing today.

"The eschatological expectation
of the Jews is more directed to the
Kingdom of the Messiah, while that
of the Christians is directed more
towards the Messiah of the
Kingdom; but Jews and Christians
are together on the way to the
future, in which God will be *all in
air."

WHAT FACTORS should
characterize the Christian presence
in Israel? One is a readiness to listen
and learn, declares Schoon, es-
pecially to the experiences of the
survivors of the Holocaust. The
Christian must identify with those
who suffer and have suffered; there
are many Christians in Israel whose
presence is an expression of that.

Another characteristic should be
solidarity: "Whenever the return to
the land and establishment of the
State of Israel are seen as signs of
God's enduring faithfulness to the
Jewish people, then Christian
solidarity is required, in which füll
place must nevertheless remain for
criticism of the political acts of the
changing Israeli governments."

Schoon rejects any "mission" to
the Jews, both methodologically and
in principle, and emphasizes the
conscious choice of a dialogical
relationship between Jews and
Christians.

The agenda for their dialogue
with one another, says Schoon, is
above all to be dictated by the Situa-
tion in the Land of Israel. Christians
should remember that some Jews
fear in that encounter their "annex-
ation and a loss of their own iden-
tity." Both Jews and Christians re-
main God's witnesses for each other
and for the world.

And towards what goal does one
aim? Schoon calls it (in his recently
published book in Dutch, Christen-
jke Presentie in de Joodse Staat
"Shalom-atization" of all of life
the whole world. It should begin i)y
working for new relationships
between Christians and Jews, '
between messianic Jews and the^
churches, and between Arab Chris
tians and Jews.

'W^-

4^^

'••r-

..4»

I

Bobover Rebbe's Visit in th<
Holy Land Leaves Streng Impact

1

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#

There are times when it is difficult
beyond words to describe the
profundity of one's emotions. All we
will attempt, then. is to relata tha avant
as it occurrad. Tha impressiva visit hara
of tha Admur of Bobov bagan on
Monday. 16 Kislev (wa«k of parshat
Vayeishev). when ha arrived from tha
United States accompanied by his sons
Rabbi Naftali Zvi (Rosh Yeshiva of tha
World Bobov yeshiva network) and
Rabbi Ban-Zion. and his son-in-law.
Rabbi Baruch Avraham Horovitz. Tha
Bobover was also attanded by a group
of distinguished hasidim from
America, with tha group'a guidlrnj
spirit. the outstanding Rabbi Moshe
Elias.

Upon his arrival at the decorated
entrance to Beit Hamidrash Hagadoi in
Bat Yam, the Rabbi was greeted with
song and dance by the assembied
throng. The Rebbe greeted the
individual members of the welcoming
group. and then sat down to listen to
the welcoming addresses by tha
distinguished spiritual haads of tha
local Community. Opening remarks
were made by Rabbi Yaacov Yisrael
Meislish of the Kirya. and the
Bobover's son-in-law, He expressed
the hope that the visit would presage
fireat well-being for the entire Kirya
with its magnificent institutions. as for
those in the rest of Eretz Yisrael,
Jerusalem and Bnei Brak.

There was total silence in the hall as
the Rebbe arose to deliver his stirring
address, reminding his listeners that it
was during the week of parshat
Vayeishev 22 years previously. that the
corperstone was laid for Kiryat Bobov.
He stressed the uniqueness of the
place, despite the fact that it lay
between the eitles of Bat Yam and
Holon. populated largely by secular
residents. Yet here the voice of Torah
can be heard from aarly morning until
past midnight. while the Kirya
institutions boast rabbis and Rashai
Yeshivot as their alumni.

Standing out amongst tha
distinguished audience were the tens
of children from the various Bobov

institutions: Yeshivat Hamatmidim
Dehasidei Bobov in Jerusalem, the
Kol Arye Talmud Tora In Kiryat Bobov
and the Talmud Tora Dehasidei Bobov
in Bnei Brak. One could teil by their
exemplary deportment that they were
producta of Bobov institutions. They
too were received by the Rebbe and it
was touching to notice the
heartwarming smile accorded each and
every one of them by the Rebbe.

Visit to the Kotal Hamaaravi and
Othar Holy Sitat

Escorted by his followers. the
Bobover set out one morning for
Jerusalem. Excitement reached its
peak as the Rebbe's car antered .the
Kotel Plaza. A huge throng had crowd-
ed inte the area, straining to get
a glimpse of the Admur. After tearfui
recitation of the different psalms. tha
Rebbe, leaning against tha stonas of
tha Kotel, immarsed himsalf in long
meditatlon. Then ha offared up a prayar

beseeching tha Almighty's mardas for
Jews everywhara, and for tha BFesalngi
of his material and spiritual bountias.
. The Rebbe remalned there for a lonip
while. studying the slips inserted in the
chinks of the wall by thousands öf
Jews from all over the world. in which
they request the Admur's prayers on
their own and their famlllas' behalf.
From there the AdmUr proceedbd to
Rachels Tomb. where again a stirring
Service took place.

First Shabbat at Kiryat Bobov

Very early on Friday the finiahinfl
touches were being put to the prepara-
tions for receiving the many guasts
who would be arriving. and to allow for
all the guests who would want to be in
the proximity of the Rebbe. The entire
Kirya was in festive dress. decorated
with gaily coloured Illumination. With
Shabbat eve approaching, the Beit
Hamidrash Hagedol filled up rapidly. It
would be superfluous to dwell at length
on the tremor that ran through all
hearts during the Shabbat Service, and
that at its conclusion the worshippers
came to recaive the Rebbe's personal
Shabbat greeting and blessing. Tears
welied up in all eyes as the Rebbe
began to chant Shalom Aleichem and
the moving Ribon Kol Ha'olamim
prayer, sung in the distinctive Bobov
melody. Personal cares and concerns
vanish as all glances are directed
toward the Rebbe. These are moments
of exaltation which none would ex-
change for all the treasures of this
world.

Later during the Shabbat meal. the
Rebbe delivers his dvar Tora. This is
followed by joyous song and even more
joyous dance. with the Rebbe himself
presiding over the festive atmosphere.
He who has not witnessed this ex-
hilarating scene has never witnessed
exhilaration anywhere. The entire con
gregation finally escorted the Rebbe to
his home, again in song and dance.

Visits and Meetings with Dis-
tinguished Tora Leaders

During his sojourn in Kiryat Bobov,
the Rebbe's home literally hummed
with hundreds of visitors Coming to
converse with the Rebbe or to receive
his blessing. Amongst the visitors were
noted lay Community leaders and dis-
tinguished Tora leaders from
Jerusalem, Bnei Brak and Tel Aviv. The
discussions with the latter focused on
ways and means of improving both the
general and Jewish commonweal.

New Sefer Tora in the Beit
Hamidrash of Hasidei Bobov in Bnei
Bralc.

Bnei Brak was privileged to receive
the Admur on the Sunday of tha week
of parshat Vayehi. The occasion was
the gift of a sefer Tora to the Hasidei
Bobov Beit Hamidrash iii Bnei Brak,
donated by Rabbi Reuven Rosner.
Again there were Tora addresses. the
opening one by Harav Hagaon Shmuel
Vosner. Av Beit Din and Reish Metivta,
Zichron Meir. He expressed the fealings
of great happiness and privilege feit by

all the assembied atthe fact that tha
distinguished Bobover Rebbe had
come to speod some tima in their
midst. and tha success which had
crowned the efforts of the institutions
erected in his name.

The focal point of the cöremony was
the drasha by the Admur. in which he
displayed his famed prowess and vast
command of the Tora. Extolled were
both the students of Tora as were those
who help make these studies possible.
They who expend the moneys granted
them by the Almighty. said the Rebbe.
had in fact. been appointed by Him to
safeguard it for the spiritual purposas
for which they were designed. The
drasha made a tremendous impact on
the entire township.

Despite the stormy weather. the
vast throng streamed to the area set
aside for the ensuing festivities. Here
again huge Tora posters and gaily
coloured lights decorated the area. An
especially moving feature were the stu-
dents of the Yeshivat Hamatmidim
Dehasidei Bobov from Jerusalem, who
paraded with lighted torches held aloft
in honour of the Tora. A well known
band added to the festive air. It was an
evening that has become the talk of
the town.

Visiting the Tombs of Tzadikim at
Miron, Safad and Tiberiaa

Later in the week. the Admur paid a
Visit to the tomb of Rabbi Meir Baal
Haness in Tiberias. On the following
day. tho Rebbe went to pray at the
gravesitc of the disciples of the Baal
Shem Tov and thence to Miron. Lata in
the evening the Rebbe visited the graves

of the Ari. the Beit Yosef and other
tzadikim, at which he offered up
prayers for peace in Israel and
throughout the world.

During his stay in Israel, the Bobover
Rebbe emerged as one who towers head
and Shoulders above the crowd. He
was reveaied to all as exceptionally
brilliant in the field of Tora and halacha,
as an individual unique in his love for
his fellow Jews, and as a man of vision
and energy, prepared to sacrifice him-
self for his people and for Eretz Yisrael.
His followers relate that the Rebbe
does with extremely little sieep, and is
aiways on the alert, prepared to rush to
the defence of his people and Israels
Tora.

It was with difficulty that the Bobov
hasidim said farewell to the Rebbe who
was returning to America, and they are
already looking forward to the next visit
of their devoted Rebbe and spiritual
mentor. (Communicatedj

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LETTERS

Xi>JiJ^-ift. ^

POLISH

To the Editor of The Jerusalem Post
Sir, — I should like to refer to the
recent letter by E. Salzman of
Ramat Hasharon, in which he asks
why Israel should display solidarity
with Poland, given the historical
Polish guilt in the p^rsecution of
Jcws. The answer is, of course, that
Israel, and Jews everywhere, do not
hate their enemies. Instead they
identify with people under the heel
of Russian communism, because
they themselves have suffered. In
this attribute of generosity of spirit^
and forgiveness of enemies, Jews
are often more "Christian" than the
Christians, whose Jewish founder
urged these virtues on His fol-
lowers.

For the rest of the world,
however, and Christians in par-
ticular, the shoe is on the other foot.
Christians, especially those who
have any awareness at all of the
history of anti-Semitism in Poland,
should be particularly careful about
indiscriminate rushing to the
defence of the Poles as if they were
entirely innocent. When we read of
the internees at the beginning of the
martial law in Poland being made to
stand in freezing weather and then,
even, having cold water spray ed on
them, one cannot help but
remember that the same thing was
done, by Poles, to Jews in con-
centration camps. And worse. And
we are required to pause and
wonder at the inscrutable ways in '
which God tries to bring His

GUILT

children into an awareness of their
own faults.

What E. Salzman did not happen
to mention was that, unlike Ger-
many which at least made public
acknowledgement of its guill in the
Holocaust and paid reparations
after a fashion as a symbolic public
responsibility (not that anyone as-
sumes for a moment that such t
debt can really be paid) — the
Polish nation has at no time made
any such gesture. And because Oi
not making it, they are the more
easily prone to fall into the same
fault again. Of course, thr have
been held behind the Iron CurtainI
ever since the war, and perhaps un-|
able to make any such gestures, as aj
nation. But there is one son ofj|
Poland who is free — and who as a^
Spiritual leader should, if any Polel
could, be able to face the possibilit}
that Poland is under the judgmen
of God for its crimes against th'
People of the Promise. If he, tht
Polish Pope, were to come u
Jerusalem as a pilgrim and a peni
tent, he in his own person could lif
the onus on his people.

SISTER MARY OF CARME
Jerusalem.

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Dr. H. M. SELZER, m. D.

RECHOV M. CASPI 10

NORTH TALPiOT

JERUSALEM

PHONEMtmt 715107

n if ^ T . )3 . n n " 1

The

Hon« Minister of Healtht

Oovemment of Israel,

Jerusalem«

The

Hon «Minister of Social Weifare

Qoyernaent of Israel ,

JerusalMi«

»

«^

Sir:

I am addresslng you^not to complaln^to erltlclze or otherwlse to
Interfere vlth your Mlnlstry*s rules and actlvltles« I have consulted
many frlends and others descrlbed to me as Infonaed or as experts, but
none of these has been able to come forward wlth a Solution to my problem.
The only ad vice • one whlch has been t endered repeatedly, and vhlch appei
to »e sultable, was to address **sorae higher authorlty*^ In thls matter; and
as I had onee upon a tlme leamed that wlth an Important posltlon^of
power and of authorlty» there Is usually assoclated also a high degree
of wlsdom, I am herewlth followlng the adrlce I recelved froa frlends
and nelghbours by addresslng you wlth the humble request to Inlndly provlde

ay wlfe and ayself wlth a sultable advlce regardlng the dllemma In whlch
we find ourselTes today«

HowsTert before I go on wlth thls letteriPlease accept ay slncere
apology that I wrlte In Engllsh; my Hebrew Is good enough for eyery*-day
trafflc butyunfortunately, not for a complex letter«

My wlfe and l are both physicians« We left Germany In 1933 ( I had
to as the Naxls had kept me In Jall for 3 weeks); we stayed In Rome--Italy
where we coapleted resp« renewed our studles and left for Indla In 1937«
We llwed In Labore whlch later (19^7) became Pakistan « We worked there
as physicians <» I headed for 13 years a Department of Internal Medlclne^
and later we dsTsloped our own Consulting Cllnlc - untll 1971iVhen the
Situation had deterlorated to such a degree that our further stay was not
adTlsable«

We came on Allya In September 1971 *n<i had no dlfflculty In gettlng
adjusted^as we were of Independent aeans and dld not encounter any hard«
shlps« I was Interwlewed by seven dlfferent gOTerament and other agencles
for a sultable Job and was promlsed by each one of thea an early adTlos

(

Dr. H. M. SELZER, m.o.

PAGE.

I

4

and offer - whlch to this day have not materiallzed - but by coincldence
I found through my own contacte employment in the Student •s Health Service
of the Hebrew Uni versity, whlch -ae you know - is ander the auspices of
the Hadaaaah Hospital.

And here is the crux of my problem.

As Olim we were entitled to a free membership in the Kupath Cholim
Clalith for the first six monthe^which we could continue thereafter at
our own expense. In my ignorance about matters of health insurance I
asked the ad vice of the Personnel Department in the Hadassah, of the
Lihsqat Acaderaaim and also of colleagues in the Clinic. what I should do
in thiß respect, and they all told me that it was not ^^k'dai*' for us to
Start in the Kupath Cholim because as members of the staff of the Hadaseal
we enjoyed free treatment and because after ten years^ work we would be
assured along with a pension of continued rights to free medical treatment

And thus we never joined the Kupath Cholim of the Histadruth nor
any other Health Insurance Scheme«

And in July this year,in the course of the new policy, I was dis-
charged, along with other physicians over 65 years of age, from my Job.

I have no grudge against this policy and understand that employment
has to be provided for younger people,even though|On the other hand^much
experienced professional material is lost# In any case» I am continuing
to do part-time work in that very same Clinic at the üniversity without
any payment whataoever»

However, as I have worked only for 8J- years, I am not entitled to
any pension nor will my wife and I receive any free medical attention
anyraore.

I have tried to enter one of the private FCupoth Cholim only to
be told that at our age of 70 we cannot anymore be accepted. I have tried
my luck with the Kupath Cholim Clalith and was given the same answer with
the depressing addition that I would have qualified as meraber if we had
been receiving any kind of pension from anywhere in the world or any
restitution from Germany etc# - but we have no income from any pension
here or abroad nor do we get any restitution from Germany •

There was until now the Chance to get membership in the Kupath
Cholim, against payment of the füll dues,via the Municipality^s Kkhlaka

Dr. H. M. SELZER, m. o.

PAGB. J

I

>

L'ehrutel Miahpacha Vkhilla. tut It appears that also thie venue iß
closed now ae from Deceraber 1, the Service will be handed over to the

Bituach Leumi.

And I have no Insurance with the Bituach Leumi either.

For two years - 1972 and 197J - dues for the Bituach Leumi bad been
deducted from my Hadaseah payslip.but thereafter this ceased and on my
•nquiry I was told that as an Cleh and at my age no further payments would
be accepted; and although I insisted on making such further contributions,

this was refused,

Everywhere I am now told that my only Chance to get into the Kupath

Cholim is through the Bituach Leumi. On my first enquiry I was told that
I was entitled to ciain a pension under the " Kitzvath Zikna Meyuchedeth",
an old age pension >aid to Olim who have no other kind of pension. I did
think this acceptable as a Solution, but as the Social Worker who "deals
with my case" prefers to call it "Ezrath Socialith" in a way and a manner
whikh is apt to remove the last trace of my self-respect, I have told her
repeatedly that I am not interested in any pension nor assistance of any
kind. I tried to make it clear to her that although we have now no fixed
income we are not that poor as to ask for social welfare as our children
in the USA are always ready to supply us with any means »without limita
and restrictions.for our needa; but that we are not also that rieh as to

face the future without some kind of medical insurance.

I informed the Department of the Bituach Leumi which I had been
told to approach, that I was ready to pay the füll subscription fee for
membership in the Kupath Cholim, that I do not want any payments nor any
assistance from the Bituach Leumi under whatever name or scheme, but I
was told in clear terms that I can succeed in becoming a member of the
Kupath Cholim only we declare ourselves destitutes and apply for social
welfare payments, be they called Kitzvath Sikna Meyuchedeth or Esrath
Socialith ," which in truth means the same thing".

In the end we wer« ready to agree to accept such payaent« fully
determined to transfer monthly this money into a special account with the
intention of returning the money in one form or the other from tiae to
time to the source whence it came.

However, also this was not possible without the addition of a fur-
ther condition: I was directed to dispose of my car (a Ford,model lf70)

Dr. H. M. SELZER, m. o.

PAOK.

i

before my "case could be further handled", becaus« - ae the Lady-ln-Charge
told and a frlend who dld not believ« rae and wanted pareonally to aasure
himself of the fact - (in the presence of quite a lot of peopl« aesembled
in that large room No.200) that as : am a pauper who wante social welfare
Support, I could hardly be allowed to run a motorcar. This outlook aay be
jU8tified,but I could not assure the Social Worker that for obvious reasoni
we use the car very sparingly.that we do need the car urgtntly at times
and that we have calculated that the poseeseion of the car is far cheaper
than the otherwise unavoidable use of taxis etc. But all explanations -
as far as T could bring these forth - were of no avail.

I must confese that since many a decade I have rarely feit as humi-
liated as in this p^'ocess of approaching the relevant authorities with
regard to the problem I want to see somehow solved. I have »unfortunately,
not yet perfected the philosophy that it ia only to one's own good to eee
on»«ilf "put down a peg or two ".

This, Sir, is the Situation, and it is for ßome kind of suitable
»Solution of the problem involved that I wrote this letter,in the hope
that you or your advisors could be of help . At other times I night have
▼iewed my Situation with the eyes of a Kafka or Kishon, but I have been
affected far too much by my recent experiences to «llow myself any kind
of humerous outlook still«

Thanking you in advance for any kind of reply,
yours faithfully.

v/

/tv- . Ji* t,,-^

(H.M.Selzer)

9i*,

♦ >

f
I

PRKMIKR BEGIN is missing no
opportunity to set aside the affalra
of State, aiid even to ignore bis
precarious State of health, to
cngage in public controversy. His
latcst foray into divislve polemics
is his cpistle to Professor Leonard
Fein.

The diRfnlty of the office still held
by the author of this remarkable
document makes it worthy of close
examination. Since Mr. Begin
chose to intrude his personality —
his fears, woes, laments and all —
into the discussion. some excursion
into an ad personam argument will
regrettably be unavoldable. The
uon scquitur is an essential compo-
nent of demagoguery, at which Mr.
Begin has for five decades proved
he is a past master. It is, therefore.
not surprising that he opens his
letter to Prof. Fein with a non se-
qiiitnr, superimposed on a misiden-
tiflcation. He Starts by proclaiming
his life-long creed ''that Eretz
Israel belongs to the whole Jewish
people and not only to those Jews
who live in it" — gratuitously rein-
forcing the validity of that State-
ment by reminding the reader that
he learned it from Herzl and
Jabotinsky.

So far, so good — or nearly so. In
fact. to the extent that this State-
ment is valid, the founders of the
State cf Israel incorporated it in the
first Basic Law — the Law of
Return. They feit no need to refer to
Jabotinsky or to consult Mr. Begin,
who at that time was still challeng-
ing the authority of the nascent
State 's first legal government.

THE FOUNDERS of the State of
Israel did not, however, misidentify
Eretz Yisrael with the State of
Israel. The two are neither coter-
minous or synonymous.

They conveived the right of
return and automatic citizenship as
an ascriptive right of every Jew —
a right that is limited to the
geographical area and the political
entity over which alone Israel can
legislate sovereignly: the State of
Israel, and not Eretz Yisrael.

When they sought to express the
only operational sense in which
Israel "belongs to the whole Jewish
people" in the Law of Return, they
did not consult the diaspora. They
granted it to Bruno Kreisky as well
as to Menahem Begin, to Henry
Kissinger and to Rabbi Moshe
Feinstein alike, to the Zionist
pioneer and to the Jewish refugee
who has nowhere eise to go. It is an
absolute, inalienable right.

From his own version of that
right, Begin proceeds to his first
non sequitur, saying, "Hence I have
no objection to Jews who live in the
diaspora criticizing the policy of the
Israel Government of the day..."

The right to criticize Israel, its
government and its policies does
not follow from the right of every
Jew to return to Israel. It is an ac-
auired and relative right. It is ac-
^Hilt*e^:^y*ttbn.JetVd* ÄÄ Wöll as by
J^, "W^rough the.ir identificatlon
witn thfe' Israeli natlöri, as distinct
from the government of the day.

BEGIN V. FEIN

The dcgree of that Identification
evidently depends on what the na-
tion and its State stand for. It is not,
and ncver has been, either absolute
or unconditional.

BEGIN IS SURPRIßED that Jews
abroad did not exercise their right
to criticize during the office of
previous governments. He evident-
ly does not comprehend what his
handiwork has accomplished: that
the Identification can be eroded and
even our fellow-Jews be alienated.
Begin endorses the right of Jews
abroad to criticize, But that
recognition also implicitly imposes
the moral Obligation to listen to
(although not necessarily to
accept) the criticism. We shall see
later that he so circumscribes that
right to criticize that it is reduced to
nothing. But even at home, where
the right is inalienable and un-
limited, he has hardly ever con-
sulted, heeded, or even informed
the Opposition.

The introductory short course in
Zionism, democracy, and Israel-
diaspora ties is followed by a very
personal chapter of seif-
martyrdom. From the flimsy
evidence of some letters to two
newspapers, Begin has learned that
the Peace Now demonstrators in
front of his office "jumped for Joy
on learning that (he) had suffered a
heart attack... They craved my
death."

Those with long memories are
reminded of Begin's panic-stricken.
hysterical radio speech right after
the takeover of the Altalena, the
IZL's arms ship, 32 years ago. Then
as now his adversaries wanted his
very life.

Now, clearly, anyöne wishing
Begin dead would not only be a
scoundrel, but also a political idiot.
The last thing on earth that any Op-
ponent of Begin could wish is his
becöming a martyr.

Perhaps a dim realization of his
abject failure makes him seek mar-
tyrdom as a Substitute for the
success that eluded him. As time
goes on, the self-martyrdom will
probably develop into a fully-
fledged, collective, stab-in-the-back
theory.

BUT BEGIN needs the myth that
Peace Now is after his blood also
for another reason. He is afraid of
demonstrations. His personal ex-
perience with those he led in years
past has taught him that, instead of
being a complement to represen-
tative democracy, they may be in-
tended to subvert it.

Unable to accept that the
peaceful. licensed and civilized
protests of Peace Now are part of
the democratic process, he must
put them on tüesanie rooting" as his
own stone-throwing at the Knesset
28 years ago. The police must be
pressured to disband them forcibly,

American Jews voice
their protests about
Israel precisely
because they do not
want to turn their
backs on the State,
writes The Post's
MEIR MERHAV.

licence and lawfulness notwithstan-
ding.

Having vented his fear and
hatred of Peace Now, and depicted
himself as the martyr of the Cen-
tury, Begin then portrays himself,
in Learian tones, as a weary cid
man: ''My old eyes (at Just 67?
Indeed!) have seen much: two
World wars (the first ended when he
was a little boy of five), seven
other wars, jail and concentration
camp; five years Underground —
deprivation, starvation and more/*

Hundreds of thousands in this
country have gone through more
and do not teil their laments to the
World. But what is the point of the
woeful tale? Here comes the next
non sequitur: **Given this ex-
perience," Begin says, "I permit
myself to express my astonishment
why a man like you has to organize
American Jews in order to publish
a document which lend8...comfort
to those who gleefully declare
(that) the Jews of America are tur-
ning their backs on Israel."

WHAT, for the love of Israel, have
Begin's old eyes and personal suf-
ferings got to do with his astonish-
ment at what Prof. Fein did or did
not do? Much as one may wish to
respond charitably to his plea for
compassion, it is difficult to see the
connection.

But what his old eyes can evident-
ly not perceive is that American
Jews Protest precisely because
they do not want to turn their backs
on Israel. Only he has led them to
the verge of doing so — and is less
worried by the fact that they are
turning away from us, than by it be-
ing told in Gat and in Ashkelon.

Begin then repeats the hackneyed
argument that our enemies (what
eise has he left us?) want to squeeze
US into a narrow strip of land only to
go on from there to liquidate us. We
don't have the mightiest army in
the Middle East. We are the Poten-
tial victims of pogroms. as we were
in Begin's Brisk. He therefore
appeals to Prof. Fein to understand
that "we are fighting for our lives"
(including the women 4n the
Hadassah building in Hebron?).
, B|iHi^ving (Jißposed of the rep^lia
of our security problems in one
Short and sweeping paragraph,

Begin goes on to deal with what he
knows best — a word. He sets out to
"demolish" the term "Greater
Israel" by paralleling it with
Hitler's hateful "Greater Ger-
many."

Conveniently taking advantage of
a loose translation of Eretz Yisrael
Hashlemah, which literally means
"the whole Eretz Yisrael," he tilts
triumphantly against the windmill
of a Word without making a dent in
the substance. The reference to
Hitler's Germany, which, like the
Holocaust, has become an inex-
haustible quarry for Begin's
demagogic slingstones, has of
course nothing to do with the issue
at band.

Then he admits that there is the
Problem of the Palestinian Arabs.
But, he says, never did we seek to
do them wrong. Not only that: "As
long as we fought the British for the
liberation of Eretz Israel from
colonial rule there was total peace
between Jew and Arab in this coun-
try..."

ANOTHER non sequitur, or
irrelevance. The quiet that reigned
in the years of Begin's Revolt —
which for him is all history and the
only history — was neither the
result of that struggle for
liberation, nor had anything to do
with it. nor reflected any peace
between Jew and Arab. It was im-
posed by the iron fist of the British
government, long before Begin's
revolt began.

The idyll he paints is a piece of
wilfully distorted historiography.
Surely Begin must remember that
his mentor Jabotinsky was in jail in
1921 for some reason, that
something happened in 1929, in
1936-1939, and in the years before
and between? Surely he must know
that Hashomer, the Hagana, his
own IZL before he arrived from
Poland, and the LHI, were not
merely knitting clubs or societies
for the prevention of cruelty to
animals?

"The absolute historic truth,"
Begin teaches Prof. Fein and us,
"is that they (the Palestinians) in-
flicted on themselves all the wrongs
done to them." May one who,
aniong mäny, participated in some
of these wrongs and remembers the
Orders we had, say that this is not
even a quarter of the truth? In fact,
it is an outright historlcal He.

Many Palestinians fled in 1948 of
their own accord, in response to
their leaders' appeals and in the ex-
pectation of quick and victorious
return. More were expelled for-
cibly. The cruel logic of the war
made that inescapable. We hardly
had the manpower to patrol and
guard vacant Arab villages; had
th(öir occupants r^mfatned; there
might have been no Israel. '" "
""what myth ts Öegih ttyirt^ tb' Wh-
coct? Does he want anyone to

bcüevc that - to cite only two main
cxploits of his own IZL in the War of
Indcpcndcnce — his men stormed
Deir Yassin only to bring the gospel
of Jabotinsky, or that the under-
manned batallion he scraped up to
take part in the conquest of Jaffa
fought only to sing the Betar hymn
with the Arabs there?

From past history of a peace with
the Arabs that never was, the epis-
tle goes on to the salvation Begin
prociaims he will bring them with
his autonomy plan: "For the first
time in their history the Arabs will
be able to live together with us in
peace (we thought that had already
happened when we fought the
British), in understanding, in
freedom, in mutual respect and ad-
vancement, they themselves con-
ducting their own affairs. Security
alone we shall reserve..."

One gasps. Conduct their own af-
fairs? Which affairs? All those left
after excepting land, water or elec-
tricity? Without the power to make
laws for the conduct of those af-
fairs? Without the authority to ad-
judicate disputes over compliance
with the laws? Without the right to
move or to assemble, to discuss or
deliberate, except on sufferance?
With censorship of their textbooks
and newspapers?

Mutual respect? Who says so?
The man who has not, to public
knowledge, met even once with an
Israeli Arab, let alone one from the
administered areas?

THE JEWS in the diaspora, Begin
then reiterates, are free to criticize
Israel, except on matters that
relate to national security. Very
well ; I could think of other issues on
which I would not unreservedly ad-
mit the right of diaspora Jews to
criticize.

The right to criticize is relative ;
those who are here have it absolute-
ly (including non- Jews) ; those who
are not — only in the measure of
their involvement, participation,
and the importance of a given issue
to the Israel-diaspora relationship
itself.

But this relativity only holds if
the issues are presented truthfully
— if, for example, the security
argument is not used in vain. If
everything is presented as an issue
of national security, if every dissent
is portrayed as comforting the
enemy and bordering on high
treason, then not only Jews abroad
are restricted to criticizing little
more than the garbage collection in
Israel.

The dissent and protest of those
who live here, whose Identification
and participation is coercive and
near-absolute, will then also be
stifled. This is true of Jews, but has
already started with Israeli Arabs.

Begin's letter to Prof. Fein has
exposed the true profundity of his
Zionist thought, the incisiveness of
his political acumen, the depth and
truthfulness of his historiography,
tfetter^ th^an his worst "^öp^n^nent
töuM^have done. To h'öw much
M8te of this shall' vfh be ti^eiktfed un-
til the next elections?

I

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M-^ l/^cu-^

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7

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#

Dear Professor Pein,

I know that you enjoy a complete
command of the Hebrew tongue
and I have, therefore, no compunc-
tion In replying to your letter of
July 4 — which reached me yester-
day — in the lang^uage of my
thoughts and feeling.

Ever slnce I learned Zionism
from Ze'ev Binyamin Herzl and
Ze'ev Jabotinsky I belleve with all
my heart that Eretz Israel belongs
to the whole Jewish people and not
only to those Jews who live in it.
Hence, I have no objection to Jews
who live in the diaspora criticizing
the policy of the Israel Government
of the day; by its very democratic
nature, it is transient.

The fact is, and one can of course
find reason for surprise at this,
Jews abroad and especlally in the
United States did not exercise this
right during the Office of previous
governments. Was It that they
never had any cause to criticize
thelr policies, their commissions,
omissions, whereas in these days
there are some Jews who feel they
can bountlfully indulge in this
right? I make no complaint, but of
itself the fact is worthy of note.

However, there is a distinction
between words of criticism and
aggressive abuse. I feit that what
we face is not the exercise of the
right of dissent but a verbal aggres-
sion which, in Itself, would Warrant
Sharp criticism of its author. I do
not wiah to go over those remarks
but perhaps you will be good
enough to look 9\ them again. With
this in mind I enclose, herewith,
The Jerusalem Post clipping.
Please read it.

All my life, Professor Fein, I
have been an anti-chauvinist. I
have nothing in common with Mon-
sieur Nicolas Chauvin of the
Napoleon III era who heaped praise
on everything France did. I know
the shortcomings of our people, its
petulance, the drop-outs, the
yerida, its penchant for undeserved
hatred — "sinnat chinnam*' in
Hebrew — which has pursued It
from ancient times until today. You
might, perhaps, register the fact
that according to the testimony of
Israeli Citizens who wrote letters on
the matter to the editors of
•*Ma'ariv" and "Hatsofe." the
Peace Now demonstrators in front
of the Prime Minister's Office,
whose path you accept and whose
doctrine you spread, Jumped for Joy
on learning that I had suffered a
heart attack and was hospitalized.
Does that not deserve to be labelled

**sinn(it chinnam** with the added
adjectlve unbridled?

What did they rejoice about? Are
we not all in the hands of Divine
Providence? They craved my
death. It transpires that the Maker
of men and the Creator of soul's has
not, for now, hearkened to their
call.

I venture to say that I have serv-
ed the Jewish people for more than
50 years. My old eyes have seen
much: two world wars, seven other
wars, jail and concentration camp;
five years undergfround — depriva-
tion, starvation and more.

Given this experience — which
you will admit is not small — I per-
mit myself to express astonishment
why a man like you has to organize
American Jews in order to publlsh
a Statement which lends — not, Ood
forbld, intentionally — comfort to
those who gleefuUy declare: "Look,
the Jews of America are turning
their backs on Israel."

Why should one act thus in the
particular times that confront us?
Do you not see what is happening in
Copenhagen? Did you not read the
Fatah Damascus resolution? Don't
you hear the speeches from the
rostrum of the United Nations? Do
you, with your intelligence, not
perceive that the whole purpose is
to squeeze us into a thln strip of
territory in preparatlon for "The
Day?" What eise has to be rendered
in writing or orally to make you and
your colleagues understand that we

are fighting for cur liveS? /

You employ a certain tum of
Phrase: you say you are against a
"Greater Israel." I shudder at
these words. This spurlously-
applied expression takes ui back to
the Nazi days. The British used to
contend that that demon
slaughterer wanted to establish a
"Greater Germany." There are
Englishmen now, anti-Zionist and
anti-Jewlsh — Mr. lan Gllmor
[Lord Privy Seal and Foreign Of-
fice spokesman in the House of
Commonsl is one of them — who
assert that the writer of this letter,
together with his friends, want to
create "a Greater Israel." The in-
nuendo is clear. The purpose is
beyond doubt. Must Jews,
Professors among them, lend
credence to this nonsense, this in-
citement? What "Greater Israel?"

The whole territory between the
Jordan River and the sea is 70 kms.
Wide, or, in the American terms you
well comprehend, 40 miles. Is that
what you call a "Greater Israel?"
Western Eretz Israel being smaller

r

I

Mehahem Begln.

(Rubinger)

than Belglum, would one talk of a
••Greater Belglum?'*

True, there Is the problem of the
Palestlnlan Arabs. You are among
those who call them Palestlnlans.
Do you not remember the Pream-
ble to the Mandate glven to Brltaln
over Eretz Israel (Palestlne) — or,
as Herbert Samuel contrlved to call
It, Palestlne (E.I.) There It Is
wrltten: "Recognltlon havlng been
glven to the hlstorlcal connectlon
between the Jewlsh people and
Palestlne..." Note: "the Jewish
people and Palestlne."

Dear Professor Fein, In those
days every Intelligent human belng
knew, understood and remembered
that Palestlne Is the forelgn name
glven for Eretz Israel. One could
verlly read the above-quoted
sentence: "...the hlstorlcal connec-
tlon between the Jewlsh people and
Eretz Israel." And now, I, who am
not wllllng to hand over parts of
that Eretz Israel to forelgn rule, to
forelgn soverelgnty — I am called
by you who advocates progress,

"Chauvinist"?

Yes, Indeed. as stated, there Is
the Problem of the Palestlnlan
Arabs. Never did we seek to do

them wrong. The absolute hlstoric
truth Is that they infllcted on
themselves all the wrongs done to
them. By thelr own hand and that of
thelr leaders they suffered. You
should know that as long as we
fought the British for the llberation
of Eretz Israel from colonial rule
there was total peace between Jew
and Arab In the country, and then,
on the morrow of November 29,
1947, they, the Palestlnlan Arabs,
attacked us to literally annihilate
US. And then, on the day followlng
the declaratlon of our in-
dependence, regulär armies in-
vaded our country from the north
and the south and the east to
destroy us.

The fact that nelther succeeded is
no hlstoric Injustlce; it is hlstoric
Justice. Indeed, ponder for a mo-
ment what would have transpired
had we not repelled those who at-
tacked US, bent on erasing the
memory of Israel in Eretz Israel in
the generatlon of the Holocaust.

The truth is that my colleagues
and I wlsh, to the extent possible, to
redress that wrong, which the
Arabs brought upon themselves
when they strove to deprive us not
only of the land of our forefathers
but also of our lives. Hence, the Idea
of the autonomy for the Arab in-
habltants of Judea, Samaria and
the Gaza Dlstrlct, which is totally
our idea.

It was not the Americans who
proposed autonomy, nor the Egyp-
tians. It was we, the Jews, the
Zlonists, the disciples of Ze'ev
Jabotinsky, who proposed thls
humanitarian idea. It was accepted
In Washington and in Cairo both
(and we shall let no man distort it).
By the idea of the autonomy, for
the flrst time In their history the
Arabs will be able to live together
with US in Eretz Israel in peace, in
understanding, in frecdom, in
mutual respect and advancement,
they themselves conductlng thelr
own affairs. Security alone we shall
reserve, for were we not to dothat,
not only would our brethrenland
children be killed but peace itself
would be murdered and bloodihed
would be permanent. For intJ the
vacuum that would be thus crited

I. — 'J'

\

t

would enter the PLO which, as
declded upon in Damascus, seeks to
liquidate — liquidieren — the
♦•Zlonist entity," i.e., the State of
Israel.

Is not this, our course, worthy of
the Support of a man who considers
hlmself progressive? Is thls
chauvinism? Is progress embodied
in the man who wants a "Palestl-
nlan State," ruled by the PLO, a
Jumping-off ground for the destruc-
tion of Israel wlth the help of Arab
States, the billlons of petro-dollars,
the use of the oll weapon and even,
perhaps, the atomlc bomb, the füll
might of the Soviet expansionist
empire which Stretches from Lei^^
zig to Kabul? ^^

If that is progress, Professor
Fein, I fall to understand what is
reaction.' Indeed, it is my duty to
say to you that a "Palestlnlan
State" — a 22nd Arab State — is the
basest expression of dark reaction
which is on the rampage in our
today*8 World, no less than it was in
the thirties and which uses the "Big
Lie," as Camouflage and mis-
representation so that professora,
too, are its frequent victims.

Havlng Said all this, I have the
honour to add one thing more. Yes,
Indeed, in keeping with my convic-
tion, Jews have the right to criticize
the government of Israel in which I
serve as prime minister — at any
glven moment, any second, any
hour, day and night. But I, too, have
the right to ask of them to unders-
tand one thing at least: On matters
that relate to the national security
of the llttle nation in Eretz Israel,
please refrain from proffering ad-
vice, at least in public, withi]^^
earshot of our enemies who cor^^
spire to do us evll. Remember,
please, the simple fact that we care
for our children and grandchlldren
— and they, these llttle children,
live here.

I ask your forglveness for the un-
due length of thls letter, but I could
not refrain from some measure of
emphasls In these exceptlonal
tlmes. And may God grant us
strength to wlthstand the tests of
the future that await us all.

Yours slncerely,
MENACHEM BEGIN

■ IHHWH

fl

IMS MAiONiC SECRET

August 1982

i

r

(

The raost immediate reply - In a kind of reflex action -
you will receive from an Outsider to as well ae an insider of Freemasonry
on your question what is the most blatant characteristic of the so-called
'»Poyal Art" will be based on the existence of, insistence on and survival
through what is globally defined as the ''raasonic secref't

If I ask you now what is the »» secret of masonry'* you will
have to be honest and will have to reply that there is no such secret today
Whatever is contained in the teaching,the history,the aims and the ritual
is known to the uninitiated World, that is to whomever wants to know what
is going in a lodge; anybody so interested can easily get the inforraation
he raight want* A large literature exists since more than 200 years and is
regularly kqt up-to-date in which all the so-called "secrets" are disclosed
the secret signs described, the secret words clearly pronounced.

Can we talk about secrecy in Freemasonry ? Only if one
concedes that there is some niystic content in Freemasonry and does not
accept the deep symböLism therein as the specific value, talk of raasonic
secrecy is nothing but a childish game, Freemasonry is based on a karge
accumulation of tradition,legends,myths and mysteries. The ritual performed
in the lodges is based on legends which derive from the Cid Testament, from
the various apokryphic books,from gnostic traditions; but raauch in the ritu
als is pure invention added by the Compilers of the various rituals.

It is known to you that Freemasonry - although officially

organized only since 1717 - has been erected on the platform,in the spirit

and according to the ritual of the ancient mystery religions. In addition

there has been from ancient tiraes a trend to form social groupings of men

in Order to form streng bonds of companionship. Greek mythology reports

that there was always a common aim,a common enemy,a companionship in battle

as well as in f easting; especially the meals were consumed communally and

these often took on ritual character. It is known that at the time of Alle-

xander the Great the men consumed their meals in common in the men 's houses

II

in the same way as in the dira past the men had lived in the communal club-
like houses. The sons of aristocratic Greek farailies lived in communal

two

i-:-

(

groupe until the time they were initiated into manhood and began to busy
themselves with military exercises. Such associations werc callod "Haeta-
ris", and we learn that whoever did not belong to such a Haetaria,i.e. such
a closed male assoclation,was not coneldered a füll Citizen.

Such kind of groupings usually associated with mystic cults were
Vr'idespread through the antique World and played in every senee- and even
more than that - the role religions have played in the last 1-2 millennia.
And even though a very large part of tho population - intelligenzia and
artisans,rulerö and soldiors - were initiated into theso mysteries, the
eecrets of the procedures,riEfeeö,worde and ceremoniee have over the centur-
iee been kept so perfectly that we are to this day more or less totally
ignorant of what went on the teraples,the shrines and other cult places.
The cecrecy of the rayetery religions related only to the external forms
and the ritual actione with inhi^-rent signs an* forinulae; all eise was
known as the rayetery religions had all the tarne aim, i.e. to rpovide man
with the hope of immortality er at leaat the survival in the Beyond, The
myths used as the background for the proceediuge were a comraonly known
populär heritage. As a rulo these rnysteries enacted weil known mythological
stories and everybody was knowledgeable of them and of this fact, but in
the Performance of these rites certain sysibolic Performances, gestures and
words were communicated which were so much guarded as holy secrets that
nobody has ever dared disclosing them to the uninformed,be it by word,be
it in writing. Absolute secrecy was demanded of the content of the mystery
cults and this demand was generally accepted as justified as is shown by
the fact that whenever in lawsuits anything pertaining to a mystery, all
those whc had not been initiGtes,including ludgeB,lawyers,witnesse6 and
public wem ecluded while the mystery was dobated.

The initiate to this day has to pass through a set procedure of pre-
parations, Initiation and symbolic Instructions; but only by his effort to
understand the true mcaning of the Symbols and allegories - which in them-
selves aro not secrot - can he come to a true understanding.

But if there is no raasonic secret anymore, why are we still labelled
a "Secret Society" ? Such a Classification is unjustified as none of the
characteristics of a secret society can be found in or with cur Brotherhood:
cur meeting places are known, our constitutions are known, our purposes are
known, our membership lists are known.

This, howeger, has not always been the case. ündoubtedly in the not
too distant past Freemasonry very Jealously - and unsuccessfully - tried
to preserve and guard its secrets, and legally and adrainistratively a lodge
was classifiedas a secret society. Not even twenty years have gone by since
the British Government abolished the order that every maeonic lodge in

three

c

England had to supply once a year a membership llst,detail8 of the regulär
meeting place and a copy of the lodge bye-laws - ae well as a copy of the
regulär raonthly or otherwise spaced suramonsee issued to the brethren of the
lodge. Such was the rule even though a member of the Royal House at most
times headed the Brotherhood«

Tn the 17th and I8th centuriee, i.e. the earliest cpoch of modern
Freomasonry therf existed the general tendency to refer the origin and the
rites of the lodgee back to the Antique. For quito some time, one can ßay
during the first half of the iSth Century - particularly after the French
Masons had introduced the ro-called "Higher Degrees" - the legend was in
circulation that Proerasonry had been mainly created for the purpose to
provide a cover for the Crf::ani7.ation of the Templars which for centuries
had beer banned and persecuted by all the governments on instruction of
the Church. The 6c-ca]led "Poman Freemasonry" under the guidance of the
Grand Orient de Frarce wa? established on the basis of a pure rationalism
which avoided all secrecy or irysticism; only later developed from these
lodge activities of a political nature to which purely exoteric aims were
added. Thls make-up made it possible that in 1 968 the Grand Orient feit
entitled to iesue an open rrianifesto, a clear-cut partecipation in the
political struggle of the day.

What argumenta are presentod to brand a lodge a secret Organization ?
One factor is that every lodge has its own specific character,its tradition
and outlook. Members are «nainly selected from the point of view if as a
new brother he will fit into the frane of that particular lodge. One does
not rarely find such an attitude of a lodge interpreted as due to some
special secret rule, belief or tradition.

And then there are lodges which are composed of a special group of men
- be it with a similar background o:c of the same profession - and it is easji
for the members of the lodge themaelves but more so for those outside the
lodge to attribute not only a specificcharacter but also special secrets
to such a kind of "professional lodge".

It is understandable that anti-establishment political activities
demand the groatest secrecy and quito rightly the association of persons
thus ongaged will be called a secret Society; but it can be stated that Witt
very few exceptions masonic lodges ha vre never raeddled in politics and this
fact makes the accusation circuiated for so long, even to this day, that the
lodges represent secret societies v/ith a political or even crirainal program,
totally untenable.

'i

(

four

However,there were exceptions. We know, e.g. of a lodge which in the
year 1734 met in the house of the Duchess of Aubigny in Parie; its member-
ship was made up of Scottish and English emigrants, all followers of the
Stuarts; but after the death of the Tretender Charles Edward this form of
"jacobin masonry" was terminated. It has furthermore to be raentioned that
early in the 19th Century many lAdges in France were engaged in political
activities: some were pro-Napoleon,others anti-Napoleon. Of course,these
lodges maintained their special seorets but as political organizations and
not as raasonic societies. There existed similarly political lodges in
Italy like tho Carbonary, in Pussia the Melissino,|:h Serbia the Drascovic,

Although every Freemasonic Grand Lodge anywhere in the World can
ultimately be traced back to the Grand Lodge of England and although lodges
everywhere claira to be based on the Anderson Constitution of 1 723, these
various Hrand Lodges and individual lodges in the various parts of the
World developed soon in individual directions evolving each individual
methodSjideologies and pro?^rams,

Into these raasonic lodges here and there, now and then additional con-
cepts and ideologies were introduced which were allen to the basic raasonic
values - and often created the nimbus of secrecy - and these associations
and groups continued to function and otherwise to carry on under the natae
of masonry. There are instances known where certain political and even
criminal organizations used existing lodges as protective screens behind
which they could hide theJr own programs. Police files of such "secret
lodges» usually reveal such a Situation and never a true and purely masonic
lodge has been involved. An example is the "Order of the Illuminati" which
imitated to a great extent the organizatorial systeia of Freeraasonry and at
a certain stage even infiltrated existing masonic lodges - and in certain
instances even established such masonic lodges *or such purposes - in orde
to be enabled to propagate its own plaus and subversive programs without
the danger of being pre;aaturely exposed.

We raust .however, realize, that the principle of secrecy is intiraate3|
associated with Freemasonry, i.e. that there is sufficient Justification
in the history of Freeraasonry that once upon a time at least there did
exist what Is called a "Masonic Secret". It originated in the organized
operative lodges of raedieval tiraes. The Master presiding over these lodgeij
had with his faculties to protect the knowledge,the discoveries.the techni.
que these masons possessed frora what one would call in theee our days
"industrial espionage". In the course of time the operative 1 odges were
transformed into "epeculative" onee and this prescription of secrecy was

flve

1

henceforth only justified.elaborated and myetified by its being given
an addltional esoteric Interpretation. It is interesting to note that
at first this happened mainly in England and Scotland and that such a
development was initially unkonwn in the Continental lodges.

It is clear that before the year 1700 the demand to keep secret
what took place in the operative masonic lodges was professionally moti-
vated and this State of affairs was typical for most crafts and guilde.
'.^here is no other explanation why with the change into speculativo masonr
the maxnly bourgeois ana to a great part aristocratic members of these
loages continued to preserve the principle of secrecy except that the
romance this aura of secrecy implied,the attraction it prcved to have
exerted on the curious was the main factor. It is most likely that these
non-operative masons had been attracted and their curiosity wetted by the
very fact that the operative lodges had for so long veiled their activiti
xn general and their meetings within the lodgeroom in particular in total
secrecy with the added threat of the most severe punishment to be imparte
on whimever was discovered to have violated these secrets.

There was a sadden change of condition and atmosphere when the firs
non-oporative masons joined the lodges, at a time when these latter were
still engaged in purely operative professional enterprises. This experiencl
applies to Elias AslKnole and other inteilectuals who did join such »perati
ve lodges in and around the year 1650. They must have been moti vated by
their keenness to discovc-r the much vaunted secrets of these lodges. Many
were the legends and allusions which circulated among the populatioa regar|
aing the special and unusual Joiowledge these lodgemen possessed in esoterii
and mysterious matters and which were unknown to other humans. If aay proo
was required one had only to look at those for their tlraes unbelievably
complex and perfect edifices.like the cathedrals, the palaces etc. which
the masons had been ablo to constract.

nowev5r,later on this was hardly any mors the cause for preserving
the 6o-call.sd "masonic cecrof'.although it must have appeared stränge to
many individuals,e3pecially the Kason^ themselves, that a movement which
was so mtimately associatod with the progra^n of Enlightennent attempted ai
the sa.e time to iaolate itsolf from the general public by the barrier of
secrecv.

And what arp these residual secrets certain Masons would like to
Cover with a hallowed veil ?Not any doctrines about God and man, no kind o
moral,ethical, social or religious programs. 3uch not only do not belong r
into Freemasonry, but if they have appeared in certain lodges they should ^
not be guarted as secrets. Only in case the things shown and taught within

Vi

six

the lodgeroom are interpreted as symbols can the appellate of secrecy be
Justified. Such kinds of secrets have not belonged to nor have they been
transmitted by and to the operative raasons of the original lodges; their
specific knowledge and their special technique were certainly kno'.vn in the
I8th Century to the educated World of that tirae - but the mysteries of the
ancient cults which were in some form reflected in the rites of such lodges
and which throußhout the ages had contained a measase of happiness and satii
faction reprecented the secret which becarne effoctively activated because
the raen vjho were admitted to their circles had beon oolected with regard
to their »haracter values.

Thus we can conclude with all sincerity that although in the past
the Masonic Brotherhood had been, possibly had to be a secret ßociety,
had its secrets and Jealously protected theee, it has today none of the
characteristics required for such a definition. Wot oven one inetance is
known today where a lodge meets in secret because the law of the land has
banned Freemasonry - and many are the countries where rVeomasonry is not
permitted to function. We can say with Lantione ("Histüire de la Francmaca-|
conerie Francaise", Paris 1925) that "La Francmaconerie n'est pas une
societe secrete,mais une societe discrete",

We come to the conclusion that although there exist in our society
and our generation more secrete societies than at any other time in historij
( this is to be explained by the fact that hardly any contury has been
richer in the search for the exotic,the mysterious,the secret and the
forbidden knowledge than ours ), Freemasonry is not a secret society, does
not have to be a secret society in order to bo what we aspire for oursel-

Have we to corae to the final conclusion that Freemasonry does not
anymore fit into our ago and time ? I am eure that this question has not
been raised only today but has been heard also many a time in the past

250 years.

The question and the explanation show that the Order of Freemasonry
is a tiraeless one, not only b-cause the content remains fundaraentally un-
changed but also because it has been able to adapt to the times prevaili:
I can explain this by the fact that a lodge is always and everywhere com
posed of men of various backgrounds who would otherwise not have met and
who have become united by the common aim of forraing brotherly contacts,
of working for humanitarian aims and realize that their own little cosrooi
in the lodge has to be the provlng ground for such elevated aims and ideai
and the purifying environment for their own character to bring about that

eeven

f

i

at the worst small but always hopefully great individual constribution*
Freeraasonry is not only raeant to give each of uß the direction in which
to seek an answer for the most pressing problems of life but also the
mechanism to further the wellbeing of mankind. It is an ambience in which
we learn to appreciate man 's value in and for the Univorse, but it is also
the training ground for man to be the brother of man.

Even though such aims and objects can only be effectively sought
in sraall and restricted circles and will newer be achieved withln a raass
movement or in a rigidly regimented organized religious complex, such a
group of dedicated men can^'search for that which was lost **only in small
groupings and there is no need to ^eil in secrecy the activities leading
to such a search and bringing out whatever is achieved by such a search,
one's own aatlsfaction as the happiness brought to others.

The aim of Freemasonry is the highly ethical wish to create a bro-
therhood and to achieve tiiis within the structure of the movement and
the atmosphere of the lodge teraple, What shouid there bo secret in such
an idea ,such an ideal, such an idealism ?

The fundamentals of Freemanonry from its origins - already outlined
clearly in the Constitution of 1723 -are intellectual freedom, a tolerant
attitude,a humanitarian outlook. These are the driving forces of the
Enlightenment blessing the I8th Century and they have been made use of
since by Frecmasons to free the human apirit from nationalistic and reli-
gious prejudices - whethor with any sucoess,any sustained success, any
hopeful succesG i3 a quostion aside - and the effort at least has become
clearly evident in the prcgress culture and ethics have raade since with
the undoubted aseistance of^even the direction of Freemaeons everywhere.
Thus the Constitution of the USA clearly reflects the influence of free-
masonic enlitjhtenment (a aiajcrity of the founders wore Freemasons) and at
le^the hopeiul efiorte Y;hich brought e.bout the League of Nations and the
United f^ations pcrmiL to reccgnize the reflections of the l^asonic spirit.

- 1 -

A CURSE DIVERTED.

Qn every of the few occasions we visited Swat^ the principality
situated high up in the Himalayas^ we spent quite sone time in the row
of suvemir shops lining the narrow bazar road, We regulär hrought
hoTie frcxn there some items - small or large - most of which replenished
our supply of presents for friends in Lahore or abroad.

There was always something interesting to be found in these shops ^
because Swat had been some 1800 years ago the centre of a flourishing
buddhist culture - the Ghandara period - of which the niany, surprisingly
well preserved and impressive stupas - the graves of buddhist saints
- are witnesses.

The experience Kate and I had on our last visit - and v^ich is
the reason for my writing these pages - has stayed to this day in my
memory.

Already the moming after our arrival we began our exploring tour
through the antiquities offering shops. The first one we entered was
small ^ overstuffed shop of Faizal Ahmed. To our regret the owner was
not in. We knew him from former Visits as a trustworthy and honest
man^ vdio had understood our taste and interest and had not tried to
disadvantage us inexperienced foreigners.

A young man of about sixteen - we rightly supposed him to be the
son - stood behind the sales desk. We looked around the shelves behind
and in front of us^ but nothing caught our eyes.

"Have you anything of special interest to show us"^ I finally
adressed the young man in the way I used to ask the owner oi our previous
Visits .

- 2 -

After some hesitation - and after having scrutinized us for a few
seconds - he ncx3ded his head in reply.

"Yes, I have sometJiing special^ sanet±iing unusual^ something rare"

He bent down^ took an iron box fron undemeath the table ^ opened
it with the key suspended fron his neck^ and ronoving frcxn the box a
small object wrapped in tissue paper, he held it^ with a triumphant
look^ in front of my eyes.

"What is this'^ I asked^ though I knew at once what it it was,

"It is a gold coin fron one of the stupas"^

"Is it 7'\ 1 replied, forcing n^self to be disinterested as well
as incredulous,

I took the small f lat gold piece from him and tumed it from side
to side. It was a flat^ oblong piece of gold double the size of my
thumbnail, half the thickness of a regulär coin. Qne side was onbossed
with a dancing Buddha figure surrounded by some hieroglyphs, the other
side with a flower design.

Yes^ I knew at once what this piece of gold represented. I had,
no loig ago^ read about the structure and purpose of the stupas; had
leamed that they were erected over the graves of sainted Bhodisatvas;
that the vase with their ashes was deposited very deep down inside the
stupa; and that a coin was deposited alongside the ashes either to
represent the holiness principle or to act as a witness to it. I also
knew that, nothwithstanding all efforts of the authorities, relics of
the Ghandara period were excavated and sold to the many tourists eager
to own a specimen. I myself had bought large Buddha figures, reliefs
and other objects that had one upon a time decorated the many tanples.
But I had never come across an item that had been removed fron a grave,
and oertainly not from one of the huge stupas I saw and admired on the
road leading to Swat.

Of course, I was interested; nay, I was very, very keen to get
hold of that piece of gold. But, of course, I hid my interest as best
as I could.

"How much do you want for this thing ?", I asked in v*iat I wanted
to sound like a disinterested voice.

The boy looked at me with lifted eyebrows and a smile. It was
a knowing, an experienced, an ironic smile.

"You can have it for five hundred rupees", he answered.

It was ncM my tum to lift my eyebrows but with a sudden lift of
my head and not with any kind of smile.

- 3 -

Five hundred rupees^ the equivalent of $100.- in those dayS/ was
a big sum for any iten sold in such Shops.

Again I tumed the coin^ weighed t±ie cx^in^ scrutinized the cjoin.

I looked askance at Kate who had, with a smile^ been study ing me^
the hDy and my hand. I knew what she wanted to convey with such a smile.
It meant "Do what you think is right".

"Allright", I said^ suddenly in a hurry to conplete the business.
"Here are the 500 rupees you asked for this piece'\ I said tuming to
the young salesnan, and already with my wallet in the hand.

Keeping the gold coin in my closed hand^ I placed the five hundred-
rupee notes onto the table. The young man smiled^ nodded his head in
acknowledgement/ and gave me a small envelope.

"You can put this thing into this envelope"^ he said. "It is free"^
he added with a grin.

While I put my purchase into the envelope , folded it many times
and was about to störe it in my wallet ^ the owner entered.

He greeted us in a friendly voice. He seems to have recognized
me.

Triumphantly the young man waved the five notes towards the owner.

"What it this ?", the older one asked.

I did not under stand the young man 's reply^ for he had answered
him in Pushtu^ the local language which I did not speak. But I did
understand the meaning of the flow of angry words that onanated fron
the mouth of the ncw furious looking older man.

After he had told his cowering^ terrified son vÄiat he intended
to convey to him^ the owner tumed to me.

"You have had a lucky day"^ he said in a quieter but still pressed
voice that did not hide his Irritation. "My son had no right to seil
this coin, certainly not at this ridiculous price. It is a very valuable
antique. In London you would have to pay many thousands pounds for
one such. But as this business has been rightly, I may say legally,
concluded, I cannot change matters. I coigratulate you, wish you a good
day and a pleasant stay".

We did not tarry and left, without showing any undue hurry, however.
We were greatly satisfied with this first day 's Shopping expedition.

Qn our retum home to Lahore, I showed my purchase to Professor
Schoneberg, the Director of the Lahore Art College. He had cnly a year
ago been recruited in the US to reorganize the College, but we had

- 4 -

already become gocx3 friends. I told him where and how I had come into
its possession.

Schoneberg took the coin fron my band. With what appeared like
veneration he tumed it and tumed it with his f ingers in the palm of
bis left band. For sone time he studied it also under a large magnifying
glass.

Finally he looked up. Swallowing hard and trying to hood the Sharp
but also cunny look of his eyes^ he shook his head as if in confinration
of thoughts crowding his mind.

"Yes^ this is indeed a coin fron a buddhist stupa", he finally
told me. "It is a very valuable relic; a very rare piece. But do
you know that there is curse attached to this coin-like piece ? A curse
which will destroy whoever steals it frcxn a stupa. and no less also
whoever illegally owns it. If I were you^ I would not keep it. You
are still young, have a family^ and a prcxnising life ahead. You should
donate this piece to cur College museum^ v^ere it is harmless and also
safe".

With his head still lowered he looked up at me.

I looked at him. I think the sadness I feit must have reflected
in my eyes. Schoneberg had been a good and dear friend of ours, and
he wasy out of greed^ about to sacrifice this friendship.

Schoneberg must have rightly interpreted ir^ look. Abruptly he
tumed and sat down at his desk. Without a further word I took the
coin he had carefully deposited on the blotter and left.

Retumed home^ I placed the coin^ packed and folded into a small
piece of tissue paper, into the special wallet I used whenever I traveled
abroad. Qn cur next visit to London, I had decided, I was going to
take it, for an expert evaluation, to the numismatic department of the
British Museum.

A few months later we had completed the arrangements - mainly the
Installation of a locum and the booking various post-graduate courses
- for our three-yearly vacation abroad. We left, as usual, in July
so that we could spend much time with the children during Bedale School's
main vacation. And as usual, we were much in need of a vacation.

We took the PIA plane for Karachi, from where we intended to fly
by BOAC to London. In Karachi Airport we joined the long line of
passengers in front of the passport control window. And, like all these
passenger s, we kept our travel documents and plane tickets handy.

- 5 -

When I thought the time cone to remove these docunients frcxn my
travel wallet ^ I noticed a folded piece of paper inside my vacxiination
certificate. Shaking n^ head about 'another evidence' of my disordiness^
I threw the paper onto the floor of the airport hall.

And only when we had borded the plane did I realize that the coin,
that had guarded sinca more than one and a half millennia the ashes
of a buddhist saint deep down in a stupa; that a thief had removed fron
there; that I had bought in that bazar shop in Swat; that^ I was toldf
threw a curse on whoever harboured the coin, had been inside that piece
of paper.

It was only natural that I was very upset. With my face cupped
into my hands I moumed the loss of the coin. T contemplated asking
the captain of the plane for his pennission to run back into the
reception hall. But then I lifted my head^ leaned back and realized/
that Schoneberg 's tale of a curse I had rejected as superstition^ and
had ridiculed as the Professor 's attempt to get hold of it/ had in fact
made a deep Impression on me; that subconsciously I had accepted the
likelihood of such a curse , and had been on the look-out for a chance
to free myself of v^at might develop into an incubus.

I took a deep breath and smiled. I visualized the coolie who
regulär ly and constantly cleaned the floor of that hall^ who will have
swept that piece of paper into his rubbish Container; that the latter 's
content would in due course be incinerated and the coin bumt into
nothingness.

I took a deep breath ^ a breath of relief and laughed aloud.

The Sect of the " Th e r a p e u t a e ",

Philo of Alexandria • s DE VITA CONTEMPLATIVA which describes
in detail the sect of the Therapeutae,is considered to be one his
earlieet writings; its is also one of the best preserved, the most
copied,the most often recited - and it is also the most altered, added
to and disputed of all his writings. The most extreme Claims have
been made in connection with this philonic work, ranging from the
accusation that it is based on hearsay or fantasy,to the insinuation
that it has been totally changed and corrected by early Christian
writers,apologists and polemists, that these substituted passages
with the intent to support their Claims of an early Christian influence
if not origin of this opus.

There is consensus now among the researchers that the atteiapte
to place the origin of D.V.C. (De Vita Contemplativa) in the time of
Origines, i.e. in the 3rd to /fth Century A.C. are baseless and that
the attempts to associate the Therapeutae with the first monastic
Orders in Christianity are today no more acceptable. It is agreed
that Philo 's opus has been compiled at the latest in the first decade
of our era, i.e. in Philo 's own life time and it is now also accepted
as having been written by Philo himself. A long-lasting dispute has
been going on in this respect, based mainly on philological grounds,
but - with all my ignorance in such matters - I do think that Philo
Judaeus of Alexandria has emerged as the definite Victor, i.e. as
the author.

We know from the general tone of Philo« s other writings that he
reccomendedjunderlined and supported an idealistic way of life similar
in content as the one ascribed to the Therapeutae, and it has been
pointed out by certain historians who suspected that the description
of this sect of Therapeutae has to be believed with sorae reservation,
that so much in the descriptions and explanations of Philo is at the
best exaggerated,blown up due to his admiration for a life philosophy
which he attributes to this monk-like sect. On this point of view and
this Interpretation the dispute among the experts continues to this day.

page two

In View of the scarcity of other literary sources we muet conclude
that the Therapeutae represented only a emall and unimportant group*
Renan, the great historian,produces even the theory that no sect of this
kind ever existed, that all we read about it existed only in the fan-
tasy of Philo. However, we can safely follow the modern school of his-
torians whoknowing of the Es8enes,the Qumran findings etc. have deci-
ded that there is no reason to deny the existence of the Therapeutae.

From the beginning there has been much polemic about the location,
the size,the existence of their Settlements, but the original literat-
ure writes about thera that they did not like to live within the towns
where there is so much disquiet and distraction and that they had sett-
led in many places inside and outside Greece. In particular, writes
Philo the number if such Settlements is great and they are concentrated
mostly in and around Alexandria.

Very little is known about their relationship to or identity with
the other, better documented sects of that epoch, like the Essenes and
the settlers of Qumran, but it is nowadays accepted that no identity
exists and that nothing of a relationship is known. It is difficult
to explain why in view of Philo 's and others» assertion that the number
of these Settlements was so great in the hellenistic world, so little
literature or documentation has been preserved. For it is impressive
that with the exception of Philo and Josephus there is no mention of
this sect in either the contemporary nor the earliest Christian litera-
ture; only centuries later did the Therapeutae become a major object of
study, particularly of the early Christian writers Eusebius, Lucius,
Oregon etc. It was Eusebius who first called the Therapeutae a Christ-
ian- jewish sect; he saw in them the first Christian communities and he
decalred that the monastic institutions of monks and nuns have developed
from them. He viewed Philos D.V.C. only as a description of the apostoli
era. Lucius elaborated this thesis still further and he was wont to
discover in one of the ceremonies and activities of the Therapeutae
evidence of a typically Christian nature.

There cannot be any doubt that the Therapeutae were a jewish sect
or that they had at least derived from Judaism,although in certain of
his writings Philo tries to give his gentile readers the Impression that
this was not the case. The Therapeutae placed great importance on the
Torah; they called themselves the pupils of Moses; they had adopted
customs which ,to our knowledge, were only known in a jewish environment
e.g. they prayed while upstanding and were dressed in white on such

page three

occasione; a serraon forraed an important pari of the prayer Service (as
was the custom of those days in the synagogues of the diaspora and also
of palestine); also the discussion which followed such serraons is ty-
pical for a jewish study group, Psalm« were recited day and night at
prayer time and all other appropriate occasions. Also the communal
meal as a sacramental act is typically jewish. On the other hand the
activities just described have induced other historians to conclude
that the Therapeutae were nothing but an association of philosophers,
a commune of biblical students , a society of exegetics*

The asceticism and the mystic-religious tendencies of the Thera-
peutae,as described in the D.V.C. were not unique or isolated phenomena
of that time as also the Piatonic and Neo-Pythagorean as well as the
Stoic schools were turning to a dualistic platonic »»Weltanschauung"
with a clearly religious overtone. Philo was apparently very much
under the influence of these trends and this may have been the reason
that he showed such interest and made such propagandistic efforts,and
established such protective attitudes towards the Therapeutae as a
particularly strict and dedicated sect with a purely jewish theological

basis.

The individualism and the moral and religious currents which

prevailed in the hellenistic times of Philo may well have induced
certain groups of people - be they of the jewish be they of the pagan
World - to withdraw from active social life into a contemplative one,
We have every reason to presume that the Therapeutae represented such
a group intending on persuing a sectarian life. There are authors,
however, who see in this description of the sect of the Therapeutae,
especially their monotheistic faith, above all the Intention of Philo
to point out the contrast which existed in such a way of life with that
of the decadent society in which he lived, along with some kind of Cru-
sade of his against the pagan and polytheistic beliefs prevailing in
his hellenistic world.

For Philo describes often in his writings the religious beliefs
prevailing in his time as abominable and unacceptable; he categorizes

these pagan beliefs as expressed mainly in

1. the adoration of the lements, viz:- fire and air

2. the adoration of the stars and other heavenly bodies

3. the adoration of a series of demigods
Zf, the adoration of various deities in the shape of animals

and he confronts these pagan beliefs with the superior, nay only form

of religious practice, the monotheism of the Jews.

page four

The Therapeutae may have taken their name because they had a
certain experience in the medical art; or it may have been due to their
aim to eure the soul of its disabling affections. The name ie also
known in the classic literature to have indicated believers^servants
of a deity, or devotees. Philo teils us that their life was dedicated
to the exerciße of human love and to the cultivation of an enthusiasm
for higher values.

Their earthly possessions ,of which they had to divest themselves,
they transferred to their friends and relatives, i#e. to all those whom
they considered still in a State of blindness and incapable to perceiv-
ingeternal bliss available to those who search for it. It has been
underlined in the original literature that they did not destroy their
possessions but transferred these to their friendö and relatives as in
this way they benefitted these as they did benefit themselves. They
explained their dispossessing themselves of all values with the '^know-
ledge that riches bring along temptation". They also left the large
towns in order to settle in isolated places in order to avoid any
contact with evil which they viewed as contagious. They avoided all
forms of sensual pleasures and spent their lives in the search for an
ecstatic approach to God.

Let US now describe what we know of the practices and the life
of the Therapeutae; as you will 6ee,there is very little we know about
them in truth.

The sect was composed of men and woraen of every age group; it is
nowhere mentioned if the women had to be unmarried or virgins.

Every member lived in an individual set of rooms; in one of these
he performed his prayers,spiritual exercises and studies. Not hing is
known in detail about the adjoining room in which he slept,ate etc.,
nor do we know anything about the size of these rooms, their furniture
and other details.

The Therapeutae were dressed in a simple garment,made of linen in
Summer and of wool in winter. They did not use animal skins for their
clothing apparel*

They did not work at any profitable occupation as members of other
known sects of that period did. They began and ended the day with pra-
yers,and spent the remaining day in the study of the Scriptures; these
latter included also the paalms and prophets and they applied a parti-
cular allegoric way of interpreting the subjects they studied.

page five

Durlng the eix weekdays they did not leave their roorae. Their only
meal of the day was consumed at sunset; some of the members ate only
every second or third day, others are said to have eaten only one meal
In the week,

On the seventh day, the Sabbath Day, they rested from their studiesj
They bathed and annointed their bodies, and ate a füll meal. On that
day they assembled in a common eanctuary where the men and women Bei>a-
rated by sex and arranged according to age,were seated to listen to
a lecture given by the most experienced raember -ueually the senior most
one - and thiß lecture was not interrupted by the listeners either by
Word or sound; they showed their appreciation or consent only by " a
movement of the eyes or the head". The lecture was followed by a gene-

ralized debate .

On every fiftiest day a special assembly took place; this occurred
7-8 times a year. Men and women, dressed in white, stood arranged in rows
and were led in prayers under t he guidance of a leader.with eyes and
hands elevated towards the sky; they prayed that their forthcoming
communal meal might prove pleasing to God. Thereafter.in accordance
with their 8eniority,they stretched out on pellets of straw provided
with a cushion-like elevation on one end covered with papyrus on which
to rest their heads. Men were placed on the right side of the hall and

women on the left side.

After everybody had settled down and complete silence had been
restored, their leader began to explain some biblical theiie in a decours
which could last hours; in this decourse important passages were re-
peated again and again to make sure that the listeners would understand
and memorize these. Only occasionally did a member Interrupt the Spea-
ker and in this way the sermon could be enlarged by questions and
answers. Absolute silence prevailed during this sermon, assent could
be given by small movement of the head.

Thereafter the sacred meal was consumed; it consisted of bread,
Salt and some hyssop extract. No wine was offered. The meal was served
by the younger members of the sect, dressed in piain clothing.

This sacred communal meal was followed by a feast lasting all
through the night. Two choirs were formed,one of men and the other
of women. They sang alternatingly or at times together certain hymns.
On occasions some of the present might present their own compositions
of songs or poetry. The songs were followed by dances performed by
some groups. These songs and dances were supposed to represent the

page six

eongs and dances performed by Moses and Mirjam when the Israelit es had
successfully crossed the Red Sea*

All this, feast,song6 and dances, continued until the first sun
rays appeared on the 6ky,whereupon prayers were said and the members
wishing each other luck for the Coming fifty days, i»e« until the next
assembly,returned to their rooms for studies and religious exercises.

The object of their studies were the Scriptures. Every member
must have had a complete set of these in his room. Their allegoric
exegesis formed the themes oftheir studies and of their weekly assemb-
lies. We must conclude that every one of the Therapeutae had to be in
his own right an expert in the holy literature, and that they found in
their work and way of life the fulfillraent of a duty which also to this
day religious Jews consider suprerae.

For a Student of the Therapeutae there are many similarities
between these and the Yeshiva students and the Talmudists of our own
days. They all are dedicated to the study of the Scriptures and they
all appear to see in the '•learning** not only a personal fulfillment
but also a god-fearing Service.

However, somehow this explanation will not satisfy us, will not
explain their way of life, their sectarian existence, their closed
communal Organization, their ceremonies,the importance Philo gives
them, and the significance the Church Fathers have attributed to them*

There is only one explanation for the work and life of the sect,
We deal here with a group of men and women belonging to a specific
mystery cult, particularly a Jewish mystery cult. It is otherwise
irapossible to give any rational explanation to their behaviour, their
Performances, their meetings and their meals. We know quite well that
Philo was very much interested in representing Judaisra in form of a
mystery cult, be it in order to attract gentiles as proselytes, be it
to offer traditional Jewstäie Chance to belong to a mystery cult - a
matter which appeared to have been a necessity at that time - without
having to come into conflict with their monotheistic faith. The cult
of which Philo writes in other papers concentrates mainly on Moses
and the Patriarchs as representatives of and as transmitters of some
deeper and eternal truths. In the sect of the Therapeutae the Moses
cult may also have been of special significance, but from the little
we do know we can conclude that the mystery enacted the Exodus from

page ßeven

Egypt and depicted in such an allegoric form the liberation of the soul

from its lower instincts, The nocturnal feast could only represent

the freeing of the soul from its earthen Shell and the sunrise the

exhibition and the promise of an assured return to eternal life, of
the rebirth of the soul.

Nothing is left of this mystery and this cult form in Judaism,
its rabbinical tradition or folklore. The only to benefit is the Church
which used those raysteries which supported its theology and destroyed
those which do not conform.

However, there is no doubt that in the hellenistic environment
with its mystery cults and mystery religions, the Jews had their own
specific jewish mystery cults.

Paul found among these his first converts.

December 1 980

**Bc very cautious whom you rccommcnd as a Candidatc for Mcmbcrship; onc
faUc Step on this point may bc fatal. If you havc a good Lodgc kecp it sclcct. Great
numbcrs arc not always bcncficial.**

c

SAAA\t
A/»3206

THE DERAJAT LODGE

No. 3206
OF ANTIENT FREE AND ACCEPTED MASONS OF ENGLAND

(Grand Patron of the Royal Masonic Hospital)
(Vice Patron of the Royal Masonic Institution for Boys)

WORSHIPFUL MASTER

Wor.Bro. EMANUEL SCHAFFELER

SENIOR WARDEN

Bto. RALPH C. COVINGTON

Telephone:
01-603 7646

JUNIOR WARDEN
Bro. BERT DENT

37 Batoum Gardens,
HAMMERSMITH.
LONDON, W6 7QB.

lOth January, 1981.

Dear Sir and Brother,

By Command of the Worshipful Master, you are hereby summoned
to attend the duties of this Lodge at a REGULÄR ELECTION MEETING, to
be held at Central London Masonic Centre, Clerkenwell Green, London, ECl.,
on SATURDAY, the 7th day of FEBRUARY, 1981, at S.o'clock p.m.

precisely.

Yours faithfuHy and fratemally,

KENNETH R. WRIGHT, P.M., P.Z.,

Secretary.

DARK LOUNGE SUIT, WHITE COLLAR. BLACK TIE, WHITE GLOVES

DINNER 7.15 p.m.

"From antient timcs no Master or Fcllow could be absent from bis Lodge,
especially whcn wamed to appear at it, without incurring a severe ccnsure, unless it
appeared to the Master and Wardens that pure necessity hindered him."

Antient charge.

HONORARY MEMBERS

Rt.Wor.Bro. Dr. R M. SELZER. M.D.. P.Dist.G.M. (Pakistan), J.G.W.(Isracl)

10 Rchov M. Caspi, North Talpiot, Jerusalem, Israel. , p r «JrH R

Wor.Bro. MASUD HASSAN. D.F.H. (London), F.I.E.E. (London), F.l.E. (Pakistan), F.l E E (Pakistan), P.G.Std.B.

P.Asst.Dist.G.M. (Pakistan). SO Gian Street, Krishan Nagar, Uhore Pakistan.
Wor.Bro. A E. VAUGHAN, P.PJ.G.W., (Surrey). 73 Victory Road, Wimbledon, London, J^wiy.

Wor.Bro. Capt. J. LEE, B.E.M., P.Dist.G.Std.B. (Punjab), P.M.
15 Rutland Street, Niddric, Melbourne, Victoria, Australia.

Worshipful Master
Wor.Bro. E. SCHAFFELER

Immediatc Fast Master
Wor.Bro. W. J. TOMLINSON

OFFICERS FOR 1980/81

Bro. R. C. COVINGTON ..

••

• •

Senior Warden

Bro. B. DENT

• •

••

Junior Warden

W.Bro. A. V. BARKER, L.G.R.

P.M.

• •

Chaplain

W.Bro. F. 0. CHATWIN, L.G.R.

, P.M.

• •

Treasurer

W.Bro. K. R. WRIGHT, P.M. ..

••

• •

Secretary

W.Bro. H. W. ABBOIT, P.M. ..

• •

• •

Director of Ceremonies

Bro. W. G. IVES

• •

• •

Senior Deacon

Bro. T. BRYAN

• •

• •

Junior Deacon

W.Bro. R. N. STILWELL ..

• •

• •

Charity Steward

W.Bro. T. S. GRANT, P.M. ..

• •

• •

• •

Almoner

W.Bro. M. V. BARKER, P.M. ..

• •

• •

• •

Asst. Director of Ceremonies

W.Bro. N. F. RHIND-TUi"! , L.G.R., P.M

•

••

Asst. Secretary

W.Bro. R. N. STILWELL

• •

••

• •

Inner Guard

Bro. F. N. COX

• •

• •

• •

Steward

Bro. R.J.COOK

• •

• •

• •

Steward

Bro. G. W. LANGWITH

• •

• •

• •

Steward

Bro. D. VAN BEVEREN ..

• •

• •

• •

Steward

Bro. P. R. PEARCE ..

• •

• •

• •

Steward

Bro. R. G. SIMPSON

• •

• •

• •

Steward

Bro. A. J. HARRINGTON

• •

• •

• •

• •

Steward

W.Bro. S.W. J. HUCKLE

• •

• •

••

••

Tyler

W.Bro. F. R. HEARNE ..

Guest Organist

DINNER WILL ONLY BE RESERVED FORTHOSE BRETHREN RETURNING DINING CARD BY
THURSDAY OF THE MEETING.

PERMANENT COMMITTEE will meet on SATURDAY, one hour before commencement of the meeting.
All Fast Masters, Wardens and eligible Brethren are requested to attend at the Command of the Worshipful
Master. (Meeting at 2. p.m.).

1.

2.

3.
4.

AGENDA

Opening Ode

To Open the Lodge.

To Read and, if approved, confirm ai.d sign the Minutes of a Regulär Meeting of
6th December, 1980.

To Raise Bro. W. J. Barker, Initiated 2nd February, 1980, Passed 4th October, 1980.

To Elect:

(a)

Worshipful Master for 1981-82
Treasurer for 1981-82
Tylerfor 1981-82

5. To Receive Grand Lodge Communications.

6. To Collect Alms.

7. To Transact any other Business.

8. To Qose the Lodge.

Qosing Ode

NÖTIGES
LODGE MEETINGS. The ncxt Regulär Meeting will be held on Saturday, 4th April, 1981.

LODGE OF INSTRUCTION meets at '"Fhe Empress of Russia," 362 St. John Street, ECl. Details from Wor.Bro. K. R. Wright.
SUBSCRIPTIONS for 1981 are now due and Brethren are invited to assist in this matter by prompt attention, and notice is
drawn to Lodge By-Law No. 4.

TRAVELLING ABROAD Brtihicn are reminded NOT to make Masonic contact of other jurisdictions or attend their Lodges
without first ascertaining thi^^a^h the I^dgc Secretary that regulär Freemasonry exists in the couniry concemed.
Thr I^d^e is a subscribin. nci..ber of the correspondence circle of THE QUATUOR CORONATI LODGE No. 2076, the prcmier
Lodge ofrcscarch. AU ouJ -Ustcr Masons are members, and, therefore invited to attend their mcetings. Details from the Secretary.

THE DERAJAT LODGE No. 3206
Founders

**Lest tue forgeU lest we forgeU "

Licut.-Col. J. SHEARER, Indian Mcdical Service

Nüyor L. C. DUNSTERVILLE, 20th Infantry

Ueut J. L. GRINUNTON, Royal Artülery.

Ueut.-Col. H. V. COX, 69th Punjabis

Ci^ptain A. D. COX, 69th Punjabis

Or. Scrgt. T. McKEE, India Unattached List.

S. Cdr. A. E. TYLER, Supper and Transport Corps.

Captain W. F. ELLIS, Royal Army Mcdical Corps.

Past Masters

1907

J. Shearer

1950

J. F. Pirie

1908

J. Shearer

1951

C. A. S. Ring

1909

L. C. DunsterviUe

1952

V. W. Westwater

1910

G. M. MoUoy

1953

H. G. Ayres

1911

C Rattray

1954

S. R. Honcy

1912

A. C. Ferguson

1955

J.J.Johns

1913

P. E. CoUen

1956

F. O. Chatwin

1914

A. L. Tarver

1957

A. E. Arnold

1915

H. A. Morgan

1958

T. B. Bowley

1917

Sir John Stewart Donald

1959

I. G. M. Petrie

1922

E. A. Porch

1960

A. D. Bowley

1923

W. M. H. Spüler

1961

M. F. Scott

1924

A. E. Toller

1962

N. F. Rhind-Tutt

1925

W. Brown

1963

W. Hudson

1926

E. W. Mendcs

1964

J. C. S. Wright

1927

G. C. B. Loch

1965

D. Pentelow

1928

C. Ehirham

1966

E. W. WUd

1929

A. C. Griffiths

1967

A. V. Barker

1930

R. C. McCay

1968

P. F. Osbome

1931

E. J. Lewis

1969

N. Brown

1932

R. C. McCay

1970

J. H. Drew

1933

C. V. S. Jackson

1971

H. W. Abbott

1934

C. V. S. Jackson

1972

K. R. Wright

1935

G. S. Fairs

1973

R. K. Moulder

1936

A. B. Sampson

1974

R. P. M. Pearce

1937

T. B. Doherty

1975

T. S. Grant

1938

S. M. Hardy

1976

M. V. Barker

1939

F. K. Wilson

1977

A. E. Langwith

1940

W. A. V. O'Callaghan

1978

V. W. Westwater

1941

J. A. Bell

1979

W. J. Tomlinson

1942

L. A. N. Greenaway

\^

1943

J.Lee

1944

C. V. Wright

1945
1946

G. C. Gould
G. C. Gould

1947

J. Langton

1948

J. Langton

1949

J. Langton

/

"Be vcry cautious whom you rccommend as a Candidate for Mcmbership; one

falsc Step on this point may be fatal. If you havc a good Lodge keep it select. Great

numbers are not always bcncficial." ^ ^,.

Dr. Oltver.

'V?3206

THE DERAJAT LODGE

No. 3206
OF ANTIENT FREE AND ACCEPTED MASONS OF ENGLAND

(Grand Patron of the Royal Masonic Hospital)
(Vice Patron of the Royal Masonic Institution for Boys)

ROLLOFMEMBERS

ALTERATIONS TO THIS ROLL MUST BE MADE TO THE SECRETARY

IN WRITING.

01-603 7646

37 BATOUMGDNS.,
HAMMERSMITH.
LONDON, W6 7QB.

Wor. Wor.Bro. F. R. Hcamc

Wor.Bro. S. W.J. Hucklc

ROLL OF MEMBERS

Gucst Organist
Tylcr

11 Honistcr Qosc, Stanmorc, Middlescx.(0 1-907 0865)
9 Wyatt Road, London, N5 (01-226 8294)

Name

Rank in Lodge

Date of Initiation
Joining or Re-joining

Address and Telephone Number

Wor.Bro. Major V. W. Wcstwatcr

C Wor.Bro. Maj.-Gen. M. F. Scott, J.P.
C Wor.Bro. J. F. Piric, MA., LL.B. ..

Wor.Bro. Capt. F.O. Chatwin

C Bro. Capt. F. Barton, MB.E.
C Wor.Bro. T. B. Bowlcy

C Wor.Bro. A. D. Bowley
Wor.Bro. J. C S. Wright
C Bro. Capt. R. L Westwater, MN. ..

Wor.Bro. N. F. Rhind-Tutt

Wor.Bro. A. V. Barker

C Bro. R. F. Hocken

C Bro. R. M. Russen

C Bro. N. G. Harris -

C Bro. A. H. Smith ••

C Wor.Bro. Lt.-Col. I. G. M. Petrie ..

C Wor.Bro. D. Pcntelow

Wor.Bro. M. V. Barker

C Wor.Bro. N. Brown ••

C Wor.Bro. J. H. Drew

Wor.Bro. H. W. Abbott

C Bro. W.J. Griffin

C Wor.Bro. R. FL Moulder

Wor.Bro. FL R- Wright

Wor.Bro. R. P. M. Pcarcc

C Bro. Major F. Dean -

C Wor.Bro. A. F. Lee

Wor.Bro. A. E. Langwith

C Bro. D. W. A. Pott
C Bro. R. W. Doodes
C Bro. T. R- GUcs

C Bro. Dr. M. George, M.R-C.S., L.R.C.P.
D.P.H., D.I.H.
W.Bro. T. S. Grant, B.Sc.,B.Sc(Econ)

C Bro. M. Cox, \LV.O.

C Wor.Bro. S. H. Arbuckle
Bro. D. W. Hudson

Wor.Bro. W.J. Tomlinson
Wor.Bro. E. Schaf feler
Bro. R. C Covington

C.—Country Member

P.M.3061 (1935)

P.M.3206 1952 (1978)

P.M.4252(1959)

P.Dist.G.Std.B.(Punjab)

L.G.R., PJ.G.D.

P.M.(1961),P.M.8295

P.Dist.G.Swd.B.( Pakistan)

P.M.(1950), P.M. 1492

P.Dist.G.Std.B.(Punjab)

P.P.G.Reg.(Cambs)

P.M.(1956), L.G.R.

Treasurer

M.M.

P.M. (1958)

L.G.R.

P.M. (1960)

P.M.(1964), L.G.R-

M.M.

P.M. (1962) L.G.R.

Aift. Secretary

P.M. (1967) L.G.R.

ChapUin

M.M.

M.M.

M.M.

M.M.

I.-12. 6.28

*i

P.M. (1959)

P.M. (1965)

P.M. (1976)
Astt. D. of C.

P.M. (1969)
P.M. (1970)

P.M. (1971)
D. of C.
P.M. 3391
M.M.

P.M. (1973)

P.M. (1972)
Secretary

P.M. (1974)

M.M.

P.M. 8260
P.M. (1977)

P.W. 853 G.G.

M-M.

M.M.

M.M.

P.M. (1975)

AlmoncT

M.M.

P.M. 1789
P.W.

LP.M.

Worthipful Matter
Senior Warden

I.- 6.
I.- 3.

7.40
7.43

L- 1. 3.47

RJ.l.
I.- 1.

L- 7.
I.- 5.
I.- 3.

4.50
7.50

7.51
7.52
1.53

I.- 4. 7.53
I.- 3. 7.54

I.-
I.-
I.-
I.-

1. 1.55

2. 7.55
5.11.55
7. 1.56

RJ.7. 7.56

.- 6.10.56

.- 5.10.57

.- 4.10.58
.- 4.10.58

.- 4. 7.59

.- 4. 7.59

.- 3.10.59

.- 6. 2.60

.- 2. 7.60

RJ. 5.1 1.60

.- 1. 7.61
.- 1. 7.61

.- 4.11.61

.- 4.11.61

L- 3. 2.62

.- 7. 7.62

.- 7. 7.62

- 6.10.62

- 3.11.62

- 5.10.63

L-

2.11.63
2.11.63
4. 7.64

Foxdown," 19 Clover Lane, Ferring-by-Sea,
Worthing, West Sussex. BN 12 5LZ.
(Worthing 41988, STD Code 0903)

Parsonage Farm, South Barrow, Yeovil, Somerset.

(North Cadbury 417)
72 Thomton Close, Girton, Cambridge (76538)

22 Southway, Littlchampton, West Sussex.

BN17 6QW (090 64 23297)
10 Urne Avenue, Derby (4633)
16 St. Michels Cottage, The Vineyard, Richmond,

Surrey.
34 Charlton Road, Kenton, Middlesex.
33 Unks Drive, Radlett, Herts. (5556)
49 Rife Way, Ferring-by-Sea, West Sussex,

BN12 5JY (0903 41683)
63 Western Avenue, Fast Acton, London,

W3 7EE (01-743 3700)
Greensand, 28 Highland, Potteme, Wüts.

(0380 4345)
97 Cambridge St., Westminster, London, SWl
15 College Court, Ashburton Road, Croydon, Surrey.
48 Underhill Road, Benfleet, Essex.

I Normandale House, Normandale, Bexhill, Sussex.

(0424 222302)
"Crosslea," 12 Marchbank Road, Bieldside,

Aberdeen, ABl 9DJ.
24 Villiers Avenue, Twickenham, Middlesex.

(TWlckenham Green 2021 ).
45 Besbury Park, Minchinhampton, Stroud, Glos.

GL6 9EN. (Brimscombe 4405)

I I The Chine, Muswell Hill, London, Nl 0.
"Moonhills,*' Furzley, Bramshaw, nr. Lyndhurst,

Hants (Cadnam 3397)
28 Wheelwright Rd., Erdington, Birmingham, 24
(ERD 5745)

The Abergavenny Arms Hotel, Frant,

nr. Tunbridge Wells, Kent. (Frant 233)
Jasmin Cottage, Stroud Road, Painswick, Glos.

GL6 6UT. Painswick 813871.
37 Batoum Gardens, Hammersmith, London, W6.

(01-603 7646)
Sandleaze Cottage, Worton, Devizes, Wilts.

(0380 5062)
Acre Head Cottage, Flough, Hazlehead, Crowedge,

Sheffield, S30 5HH.
99 Ruddlesway, Windsor, Berks (67405)
10 Ashbumham Road, Fumace Green, Crawley,

West Sussex, RH 10 6QX (0293 513620)
1 7 Rosscndale, Chclmsford,Essex.(0245-60729)
55 Hayden Road, Rushden, Northants.
2 Catherine Gardens, Hounslow, Middlesex.

(01-560 0563)
c/o Barclays Bank D.C.O., 1 Cockspur Street,

London, SWl.
2 Queensmead Ave., Ewell, Surrey (01-393 7349)

Salisbury, c/o Foreign and Commonwealth Office,

King Charles Street, London, SWl.
10 Park Avenue, Dover, Kent. (0304 207558)
54 Ellerman Avenue, Twickenham, Middlesex.

(01-894 3350)
29 Links Drive, Radlett, Herts. (4954)
9 Pilgrims Way, Bisley, Surrey (Brookwood 4810)
188 Oaklands Avenue, Oxhcy, Watford, Herts.

(Watford 27573)

Name

C Bro. F. L. Seymour

C Bro. T. J. Barnes

C Bro. W.J. Locke

C Bro. A. R. Webster
Bro. B. Dem.

C Bro. T. F. Parker

C Wor.Bro. Major E. D. Stephens

C Bro. R.J. Barry

C Bro. D. L. Bennett

C Bro. P. S. Wickenden

4

Bro. C. T. Parker
Bro. W. G. Ives

C Bro. B. M. Bowies

Wor.Bro. Capt. R. N. Stilwell, T.D.

Bro. W.Jolly

Bro. W. G. Smith ..

Bro. L. H. Harvey „

Bro. F. J. Harris ••

C Bro. E. Free man

Bro. G. W. Titheridge, M.I.O.B.
C Bro. J. D. Eccles, Dip.Sec.Ed.(Eng)

F.R.S.A.
C Wor.Bro. K. A. Sheikh

Bro. S. K. Sheikh
C Bro. A. F. Ward

Bro. T. Bryan, D.MS., A.M.B.I.M.

Bro. F. N. Cox

Bro. R. J. Cook, B.Sc., MSc.

MInst.P.
Bro. G. W. Langwith
Bro. R. Tyler

Bro. R. D. Jehangir

Bro. R. Ewington

Bro. P. R. Pearce

Bro. D. R. Van Beveren

Bro. Maj. R. G. Simpson, T.D.

Bro. A. J. Harrington

C Wor.Bro. J. Leask

Bro. K. P. Mouldcr

Bro. R. Langwith
Bro. W.J. Barker
Bro. R. H. Saunders

Rank in Lodge

Date of Initiation
Joining or Re-joining

MM.

1.- 6. 2.65

M.M.
MM.
M.M.
Junior Warden

I.- 6. 2.65
I.- 3. 7.65
I.- 2.10.65
L- 2.10.65

M.M.

I.- 1.10.66

P.M. 2121

P.Dist.S.G.D.(Pakistan

MM

J.- 1. 4.67

)

I.- 3. 2.68

MM.

I.- 6. 7.68

MM

1.- 6. 7.68

MM.

I.- 2.11.68

Senior Deacon

I.- 2.11.68

M.M.

P.M. 1422
Charity Steward
Inner Guard
MM.

I.- 4.10.69
1.- 4. 7.70

I.- 4.12.71

MM.
M.M.
M.M.
MM.
M.M.
M.M.

I.- 7.10.72
I.- 7.10.72
I.- 3. 2.73
I.- 6.10.73
I.- 6.10.73
RJ. 1.12.73

Address and Telephone Number

P.M.3225, P.M.3754 J. 2.2.74

P.M.1 580(S.C.),P.A.G.D.C.

Dy.Dist.G.M.( Pakistan)

Sub-Dist.G.M.(Pakistan)(S.C.)

MM J.- 2. 2.74

MM. J.- 2. 2.74

Junior Deacon I.— 2. 2.74

Steward
Steward

Steward

MM.

MM.

MM.

Steward
Steward
Steward

Steward

I.- 5.10.74

I.- 1. 2.75

I.- 4.10.75
I.- 2.10.76

1.- 7. 5.77

I.- 7. 5.77

I.
I.
I.

1.10.77
1.10.77
4. 2.78

I.- 4. 2.78

P.M337(S.C.) J.- 1. 4.78

P.Dist.G.Swd.B.(Pakistan)

(S.C)

MM. I.- 7.10.78

MM.

F.C.

F.C

I.-15. 5.79
L- 2. 2.80
L- 7. 6.80

Avoca, Laleham Reach, Chertscy, Surrey.KT16 8RR

(59692)
23 Birchview Close, Yateley, nr. Camberley, Hants.
C.P.R.O. H.Q., R.A.F., Germany, B.F.P.O. 40.
80 Ashridge Way, Sunbury-on-Thames, Middx.
14 Wessex Way, Peacemarsh, Gillingham, Dorset.

(07476 3491)
Via Triunfal, 1 16.40. 2a Castell de Fels, Barcelona,

Espana.
"Gwynellen," 50 Coventry Road, Dford, Essex.

(01-554 0193)
"Acorn," Orange Tree Hill, Havering-Atte-Bower,

Romtord. RM4, Essex. (Romford 67530)
"Briarly," 26 Robin Lane, Clevedon, Somerset.

(Clevedon 5209)
Sheenan Creek Cottage, Barnbarroch, nr Dalbeattic,

Kirkcudbrightshire, Scotland.
124 Golf Green Road, Jaywick Sands, Clacton-on-Sea,

Essex.
"The Hollies," Warficld Street, Warfield, nr.Bracknell,

Berks. (0344 23893)
66 Ely Road, Uttleport, Ely, Cambs. CB6 IHL.
7 Ash Row, Bromley, Kent. (01-467 0039)

64 Boldmere Road, Eastcote, Pinner, Middlesex.

(01-868 7831)
58 Barclay Road, Fulham, London, SW6
28 Bants Lane, Duston, Northampton.
5 Queens Walk, Kingsbury, London, NW9
92 Main Street, Hanworth, Middlesex.
19 The Chine, Muswell Hill, London, NIO.
"Rowardennan," 10 Carlton Green, Redhill,

RHl 2DA
15H, Gulberg, 1 1 Labore, Pakistan.

The Rectory, Rectory Road, Hook, Hampshire.
Fiji, c/o F.C.O., King Charles Street, London, Wl.
29 Dulverton Road, Selsdon, Surrey, CR2 8PJ.

(01-651 0618)
45 Roundstone Caravan Site, Worthing Road,

Southwater, Horsham, Sussex. (0403 731 346)
52 St. Nicholas Close, Little Chalfont, Bucks.

HP7 9NP (02404 2397)
2 Dalby Close, Luton, LU4 0XF.(0582 594981)

2 Manor Qose, Tongham, Famham, Surrey.

(Aldershot 316706)
37 Spring Grove Road, Lampton, Hounslow,

Middlsex. TW3 4BE. (570 6382)
249 Upper Halliford Road, Shepperton, Middx.

TW17 8ST. (Sunbury 76 87117)
Fiat A, 19 Aberdeen Park, Highbury, London, N5.

3 Stanhope Grove, Beckenham, Kent.

4 Silver Tree Qose, Station Avenue, Walton-on-

Thames, Surrey. (98 29966)
135 Waters Drive, Staines, Middlesex. TW 18 4RT.

(Staines 58498)
9 Abercromby Place, Stirling, FK8 2QP (5663)

Jasmin Cottage, Stroud Road, Painswäck, Glos.

GL6 6UT. Painswick 813871
55 Moulton Rise, Crescent Road, Luton, Beds.
32 Highlands, Potteme, Devizes, Wilts.
Tump Farm, Wilcrick, Nr. Magor, Nev^ort,

Gwent, Np6 3DA. (0633 880284)

The Revenge

He had been standing for quite some time already behind the curtain,
watching the dark street disappearing into the black distance. There was
no traffic of any kind on the street. In any case, nobody would have dared
Walking the roads and streets of Beyrouth at night, especially that road in
front of the house leading to the Camp at the outskirts of the town which
harboured the thousands of Palestine refugees.

It was more than an hour ago that the last jeep with heavily armed
PLO men had roared past the house to disappear into the Camp. Since there
had been quiet. No patrols, no pedestrians had he seen since. Hejbeen
keeping such a nightly watch for the last two weeks and heknew that this
was the hour when nobody left the heavily guarded Camp, when nobody set
foot outside the houses, when nobody ventured ventured leaving the ruins of
houses which borded the long road in front of him.

At last the time had come to act. He turned away from the Window
and began his last preparations. He put on his long dark overcoat. He
pulled a dark woolen cap over his head. He took a long thin iron chain
from the table, checked its strength again by pulling between his hands
small Segments of the chain, of the three to four meters of the chain.
Satisfied, he stored the chain in one of the pockets of his coat. Then he
took the airflight bag which stood on the chair in the corner of the room
and placed it on the table. He checked its contents for the last time.
The green bag on which the name of the Pakistan Airline - PIA -was stencilled
in bold white letters had been hidden until an hour ago underneath the bed.
He had earlier removed it from there so that it was handy in the corner
near the door. He zipped the bag open and checked its contents. There
was the heavy ball of plastic explosive, about two kilogram in weight. A
wire was sticking through its wrapplng. There was also, taped to the side
of the bag the fuse, one connection of which was passed outside, through
a hole in the bag. The end of the fuse outside the bag hadbeen connected

f

- 2 -

to a small braes ring which now fitted into enclosed space formed by the
Upper part of the ' P ' painted on the bag.

He checked the ring, the fuse, the explosive. He mad eure that
the wires of the fuse and the explosive were disconnected , that they did
not touch. At last he was satisfied and he pulled the fiipper to close

the bag.

Then he turned to the corner of the room near the bed and contemp-

lated the small dog, a young spaniel, peacefully sleeping on a rag. He
knelt down and tried to awaken the dog by gently pulling his ear. The
dog raoved his tail a few tiraes but did not wake up. The sedative was
still effective. The had expected this to be the case. For the last
two weeks he had drugged the dog every night and had thus found the exact
dose which would keep the little dog peacefully asleep from late in the
evening until the time the sun would rise.

The dog had been in the man • s possession only since two weeks, but
there was already a good understanding between the two. The man had been
roaming the neighbourhood for sorae days looking for a dog. One early
afternoon he had at last seen the dog, searching for food araong the debris
filling the Spaces between the destroyed houses. In truth the dog was
still a puppy. He was without doubt also a pure-bred spaniel ;although
the dirt caked on the skin of the dog did not allow hira to recognize the
colour, the man had no doubt that it was also a beautiful dog. The man
watched the dog scratching the stones, sniffing between the stones. There
may have been some food underneath the stones and the dirt, may be some
decaying corpse of a man or an animal , but the puppy was too weak to find
an access.

The man watched the animal for sorae time. He approached the dog
after he had made sure that nobody was lapprosctäft^-^^watching. He carried
a piece of dry bread in his pocket for just such a purpose. He held out
a piece of the bread and in a low voice attracted the attention of the
dog. It did not take much time before the dog had corae nearer and had
consented to sniff at the offered food, to snap the bread from the fingers
of the man. While biting into the bread he also consented the caresses
of the Wftküown stranger. He sensed the friendliness, the care of the man
and he did not struggle nor bite or bark when the man lifted the small
dog into his arms and craddled hira inside his coat.

The man carried the small dog back to his room. He made sure that>C-
had not attracted the curiosity of a passerby nor that of the owner of

- 3 -

the coffeehouse who was at this time of the day serving, wlth the help of
a boy, a few customers seated in the outdoor Space in front of the house ^
which the man now entered.

For the last two weeks the dog had been the guest of the man. He
had every reason to feel safe and satisfied. He was lovingly cared for.
He was clean. He was well fed. He was walked daily on that portion of the
roof of the half-destroyed house on which it was safe to walk him. He was
allowed to run about on the roof , between the chimneys, because there he
could not attract any unwanted curiosity of neighbours. The dog was soon
made to learn not to express in his dog language his feelings of gratitude
or hunger, his longing for Company or his demands for a walk. He learned
that a good dog, a grateful dog, does not bark.

But in the late evening and all through the night, when he was alone
in the room, when his master was downstairs working in the coffeehouse,
attending to his duties in the never empty caffeteria, the dog slept I
drugged sleep. It was imperative that his presBnce remained unknown to
anybody, as otherwise the dog would have to be sent back again into the
streets, to stray among the ruins of the town. This would also have meant
that the carefully laid plans of his master would have gone astray.

You could See that the man was fond of dogs or that at least he had
grown fond of this specific dog. He rolled the sleeping animal into the
rag Which was in reality only an empty jute bag. All the while he stroked
the head of the dog and if you could have heard the few words he murmured
you would have discovered that they sounded like an apology.

Now the man appeared to do a kind of Countdown of the program ahead.
He craddled the dog securely in his arm. He patted the chain he had put
into his pocket. He checked on the wollen cap on his head. He looked
carefully at the rubber soles on his shoes. Then he opened the door of the
room, took the airbag into his free hand and stepped into the landing in
front of his room. There he paused and stood listening for a few moments.
Nothing raoved. Nothing could be heard. He carefully closed the door of
his room, took again the bag into his hand and walked down the four flights
of stairs. He knew where to put his feet on every step, where to lean at
the handrail so that his descent was achieved without the slightest noise.

The backdoor of the house was unlocked. He had unlocked the door
himeelf only a few hours ago. The door opened smoothly without noise. He
had oiled the hinges a few days earlier when he had begun to rehearse his

- ^ -

program. Now he stepped into the courtyard. He went around the housej no
fence or wall kept him anymore frorn reaching the street. He reached the
Street. He stood silent for a few seconds and strained his eyes and ears.
Nobody was to be Seen. Nothing was to be heard.

The man began to walk into the direction of the Refugee Camp, some
thousand meter away. He made no noise while Walking, his rubbersoled shoes
did not make a sound on the pavement. He could not be seen either; it was
a moonless night and the man was sliding along the walls of the houses.

He had not far to walk, a hundred meter at the most. Then he crossed
the Street carefully in order to reach the other side. There he squatted
near a bent,u6eless steel pole which long ago, before the fratricidal war
had destroyed lives and property, had proudly supported a street light.
The pole had been erected behind a stone wall closing in a garden once upon
a time. Cnly a fragraent of the wall, about two feet in height, was still
Standing,

The man put down the dog and bag, placing them carefully on the
pavement. He spread the sack cloth in front of the pole, below the wall,
and tenderly laid the still sleeping dog onto the rag. Then he slowly
reraoved the long chain from his pocket and fitted an end of it to the
collar of the dog. Then he wound the chain twice around the pole, fixed
the chain there with a knot in such a way that the dog, after he had over-
come his drugged sleep, would not be able to move more.than a foot or two
away from the wall, would not be able to slip the chain from the pole,
nor unwind the chain from the pole.

This completed , more than a meter of the chain was still dangling
down from the pole. Now the man opened the bag he had placed near the wall.
He connected the wire sticking out from the ball of plastic explosive with
the one hanging from the fuse which had been taped to the inside of the bag.
He closed the bag again. He snapped the end of the dangling chain to the
brass ring we had seen on the outside of the airbag. He made sure that
the chain could not slip from the ring and that the part of tne chain
which descended from the pole could become lose by itself. Then he lifted
the bag over the wall and placed it at the foot of the pole. Over the bag
he laid a pine branch he had hidden behind the wall the day before. Now the
bag was hidden from anybody who might Chance to look behimd the wall. The
man had completed his preparations.

- ::^ -

For a few seconds he stood still. He looked around. He listened.
He was sure that nobody had observed him, that nobody was about, The sky
was overcast,neither moon nor stars were visible. The streets were empty*
In most of the ruined houses here and there a family or two had found a
roorn or two in which to live. They were all asleep, none of the Windows
was lighte;i;^d.

The man bent over the sleeping dog and caressed his head . "Armer
Kerl»» he murmured in Gerraan. »»Poor fellow'». Once more his eyes followed
the Chain leading from the dog»s collar to the pole. Whoever wanted to
take the dog away^who wanted to remove the chain from the pole, would have
to pull up the part of the chain dangling over the other side of the wall,
would unavoidably pull the ring on the outer side of the airbag - and
would be blown to pieces. He smiled.

Again the man crouched low. He carefully crossed the street. He walked
along the housefronts back to his house. He reached his roorn certain that
nobody had witnessed his activities. He was tired, but there was not the
time to sleep. In any case, even if he had wanted to sleep, he was far too
tense and wound up that he would not be able to relax even for the hour or
two he had to wait now. He did not want to sleep, he wanted to see his
plan materialize, wanted to witness the fulfillment of his revenge.

He carried a chair to the wind

ow, took off his shoes, placed his feet

onto his bed and lighted a cigarette. He was rightly positioned so that
he would See at daybreak that part of the street he had left a few minutes

ago

He would also see all the long Stretch of the street which lead to

the Camp. But at this hour it was too dark to see the street, the pole or
the dog. He looked at his watch. It was half past four. He had some two
hours of waiting ahead.

For these two long hours he sat there by the window and waited and

me now, all the

smoked. He did not mind waiting now. He had all the ti

leizure and patience. He feit also the need to recall the events which

had brought him here.

His parents had been good people. They had tried to give him a good
upbringimg, a good education. Above all they had tried to Inculcate into
him a sense of justice and fairness. His father was a Lebanese, a doctor,
who had practiced his profession in Singapore. He had not been a success-

ful physician and he blamed his handicap on the Pritish doctors who had
treated him with contempt, at the most with KjaHBictKrakiHH condescension
whenever they thought it compatible with their Status to talk to him at all .|
He was neither a nationalist, nor a patriot,nor was he in any way politi-
cally interested or engaged. But when during the Second World War the
Japanese had occupied Singapore and Subhas Chandra Ehose, the Indian
Nationalist I.eader had begun to recruit his Indian National Army to fight
on the side of Hitler, the doctor had found a vocation, an aim and an
interest. He offered his Services and he was accepted notwithstanding the
fact that he was not an Indian. He had nothing to lose. His work did not
bind him. He was unmarried and alone.

With many hundreds of similarly recruited men, few of them patrioti-
cally motivated, most of them spurred by other attractions, he reached
Germany during the last years of the war. He never saw any action. He
was never faced with the truth others had to confront, viz:- that war
is an unpleasant affair, that it is foolish to die for a cause not one's
own.

When the war ended Dr. Ibrahim could submerge among the fleeing masses
and reach with them the v/estern part of Germany. He could avoid the dis-
advantage of internment and escape the danger of repatriation because he
owned a Lebanese passport and could persuade the American authorities that
he had been a Student in Germany, had been caught by the outbreak of the
War and prevented to return home by many unfavourable circumstanc es .

He was allowed to stay in Germany. He liked to stay in Germany. Here
he was sure he would be able to earn a sufficient income. He settled in
a small town near Trier, married a German girl and in due course he had
become a respected and successful physician.

His only son Latif grew up in a post-war Germany which tried to hide
her shame behind a submissive silence. The original breast-beating slowly
turned into self-righteous explanations and these were soon suppressed by
a convenient amnesia which the former enemies and Victors accepted and
furthered due to the need which was created by their inept post-war policy.

However, -^atif and his generation did not forget. They were too resent-
ful to forget and to forgive. They blamed their eiders for the shameful
past, the Government for thy. selfish present, their contempories for a
dreaded future. None of these young people realized that they had too got
their ingredients wrongly mixed. They too failed to recognize their prio-
rities. They too blindly swallowed the teachings of confused critics and
demagogic prophets.

- 7 -

t

Latif was one of the thousands university students who took to the
streets to protest against the Vietnam V/ar; he was one of those who put
a mask over the face and tried to spit at the visiting Shah; he was among
those who threw stones through the Windows of Axel Springer» s Publishing
house. He admired Andreas Baader and Gudrun Ensslin, he venerated the memory]
of the dead Ohnesorg. He was inspired by the articles Ulrike Meinhof
published in the pronographic-political magazine KONKRET and within a few
weeks he was a most enthusiastic follower of these new radicals. He was
"trained by experts who had graduated in Jordan, Yemen or East Germany in
the art of guerilla warfare. He was involved in the planning of bombings,
murders, holdups. However, he was never in the foreground. He never clam-
oured for a leading position. He was always restrained in word and action.
The leaders watched him and tested him and found him a suitable candidate,
an intelligent follower, a reliable comrade. They allowed him to join a
wider circle of truly responsible leaders. He was weil informed about
the plans of the leaders and he was usually asked to check and recheck
every step of a contemplated action.

He had also one more advantage. He had a perfect knowledge of the
Arab language. However, this was only known to a few of the leaders. His
ability to speak and write arabic «as especially appreciated when the
German leftist groups formed an intimate partnership with the "^alestinian
terrorists, the ^LO and other groups. It is an inherent characteristic;^
of terrorist groups ingeneral and those of our own times in particular,
that nobody trusts anybody eise, that everybody has always to be careful
and suspicious of the other. The ^ermans never harboured any Illusion
that their newly acquired Palestinian friends were in any way interested
in any ideology nor in Ideals, that their exclusive momentary interest was
the destruction of the Jewish State. The Germans soon learned that the
Palestinians valued their lives very much, that they preferred to hire
foreiH^gners for dangerous Jobs, that they tried to get the Germans to
pull the chestnuts out of any Israeli fire . They soon learned also that
the nationalistic interests of the Palestinians were overlaid by' a steadily
developing joy in destruction perse, in acquiring through blackmail and
extortion as high a booty as they could get through their terrorist enter-
prises, and that their true and ultimate hope and aim was the destruction
of the feudal Arab states, the take-over of the rieh oil fields around the
Persian Gulf - and to finally join with Moscow in the rule of the world.
The German terrorists had to ge along with their r'alestinian counterparts

- 8 -

because the latter had more experience in organizing acts of terror,
because they had perfect training establishments in the Middle East, in
Lebanon, Iraq,Egypt, Yemen etc., and because they had in addition a well
functioning communication System in the different Arab embassies all over
the World. But the German sensed also that they had to be careful and
knowledgeable so that they could avoid being made use of for purposes
they did not care for. Here Latif proved useful because he could listen
to the talks, and check the Communications of the Arabs without their
knowledge that the dark-haired,slightly dark-complexed young German comrade
with the dreamy eyes, whose name Latif they thought was only a cover name,
who kept them Company and who appeared disinterested in their conversations ,|
their shouting, their fighting - a common behaviour of the excitable Arab
terrorists - that he could understand,register and report to his superiors
what these guests and partners of the German Underground really feit and
thought and planned. He grimly noticed and repr'oted that the opinion of
the ralestinians was rarely suited to flatter their hosts.

Latif was respected by his leaders. He was considered reliatale and
trustworthy. As already mentioned he became partof the inner circle of
the German terrorists, that handful of men and women who were the brain
of the »Movement», who plotted and executed the many daring murders and
robberies. Latif never took an active part in these exploits - he was
thought too much of a dreamer. A clever dreamer, a splendid adviser, a
calculating brain - but a man with too soft a heart. He helped plan the
attack on the German Embassy in Stockholm, but he took no part in its
execution. He was sitting nearby in a hotel lobby and coordinated as long
as there was something to coordinate.

When Latif had completed his studies and had graduated in jurispruden-|
ce, he entered one of the law firms which specialiled in defending leftist
law breakers. In the course of the years the members and staff of the
law firm had come to fully identify with the philosophy of the terrorists.
Latif's natural intelligence, his intellectual maturity, his knowledge of
the idiosyncrasies of the main actors in the Movement , were welcome con-
tributes to his colleagues' plotting and planning. His restrained and
dreamy appearance disarmed the usually suspicious prison wardens when he
smuggled arms, explosives, Communications media into the cells of the jailed
terrorists.

Latif mad never made plans about his future. He had never contemplated
for himself a different life than what he had so far known and experienced.
He never judged his superiors, his colleagues, his clients and comrades ,
that their methods of work were unethical, their actions condemnable or
their theories false. But slowly a change did occur in him. At first he
Was not conscious of such a change. And this change was never discovered

by the others.

The change occurred after he had come into a more personal and intima-
te contact with Karla. He had met every day the young secretary in the
routine work of the Office. She was his companion in some of the enterpri-
ses he undertook on behalf of the ^^ovement. She assisted him in rnany other
facets of his work. For raany raonths he liked and preferred the Company
of this quiet,beautiful blond girl, who never took part in the raucuous
shoutings and cynical discussions of the office staff, who never used the
gutter language common among his friends and associates and colleagues.
One day he woke up to the fact that he was in love with Karla and soon he
knew that his love was reciprocated.

Latif and Karla met in the evenings. They attended concerts, they
visited theaters. They spent much time together and did all the things
young people do when they are in love. Inevitably their talks would re-
volve around the ideology of their i^iovement, about the revolutionary needs
of their time, of the changes society required, about the activities and
actions of their friends and associates. At first hesitantly , later more
insistently, Karla made Latif understand that the work she was doing, that
the practical application of the otherwise for her idealistic concepts of
their fight against the established order had begun to repulse her, to
frighten her. It was partly the cynical dishonesty of all those involved
in the struggle, partly the demolition of everything even the raost revolu-
tionary minded individual must still consider valuable, which made this
Opposition develop and grow in her mind.

Latif, firraly rooted in the tennets and practices of the Movement,
tried to laugh the girl 's arguments away, but at times he grew alarmed by
the vehement outspokenness öf Karla and he begged her to be careful.

'» Try to be less critical, Karla»', was his often repeated advice.
»' You cannot fight this society and its evils, this our consumer society,
with gloves and sweet arguments. Only revolutionary means will produce
the required results. You will have to accept things as they are and as

our leaders prescribe".

Karla, however, could not be persuaded by her friend. Finally, one

0 -

evening, she made her determlnation clear to get away fron, all ehe had so

far cherished and for which she had sacrificed her family and her former
friends.

" I do not fflind the cruelty, the dishonesty you think are unavoidable
bye-products of the fight for a better world, if i could believe that this
is only a temporary, a passing stage. You know that I have wholeheartedly
worked and lived for our Ideals. You know that I have so far never criti-
cized the actions,the hold-ups, the robberles, the raurders, because there
was still some idealism underneath everything which was said and done.
There was still a thread of an ideology passing through all this. But now
it is murder for murder's sake, destruction for destruction's sake. I
cannot anymore go along with all this. I want to quit - and I shall quif.

Latif was worried and alarraed. He knew that Karla's life was in
danger <>f her alienation from the Ideals the group cherished and he him-
self had also made his own, would becorae known in the Movement. He warned
her, he begged her to be careful. At every opportunity he tried to con-
vince her of her exaggerated reaction to the grossness of their associates,
the cruelty of their friends, the cynicism of their colleagues.

Latif had been active in the Movement since nearly ten years. The
life and ideas he had made his own were an integral part of his being. He
had never doubted or critizes the decisions and actions of his friends.
He was still ready to sacrifice his profession, even his life for the
Movement. However, under the impact of Karla's criticisms, her cool
reasoning alternating with emotional outbursts, he began to notice certain
things which he had formerly accepted as right and fit. He started to
evaluate all he saw and knew through a filter of ethics which should be
binding also on a revolutionary . He was not conscious of a change in his
attitude. He did not realize that he had started to Interpret in a negative
way the occurrences which he witnessed and which in the past he had never
subraitted to a moral evaluation. He realized this when he visited the
iraprisoned leaders and found them selfish drifters without a true political
backbone. He feit repulsed by their demands, their behaviour, their language
It dawned on him that none of these leaders or their helpers and advisers
cared anymore for a new order. He sensed that there would be no authority
left should his associates succeed in their:Mprograra. It was anarchy they
practiced and which they flourished under the mantle of legality.

He did not voice his disappointments, neither to Karla nor to himself
- but there was change in Latif s attitude to what he witnessed and to
what he had been taught. He was not conscious - at least for a long time -
of such a change.

/

-11-

Karla might have feit instinctively that Latif had been uprooted, to
a very slight degree at least, frora his rigid convictions. She hoped to
succeed in the course of time to detach him completely from his actual
environrnent and work. She dreamed of moving away from this life, to live
the life of a normal Citizen - without danger^ stress and doubts. She hinted
at her dreams and hopes and she was surprised that Latif did not categori-
cally refute her ideas, that he appeared to like her planning.

The pictures they had painted for their future had dissolved in blood

and death.

Latif the man sitting at the window of the room high up in the half-
destroyed house at the outskirts of Beyrouth, burried his face into his
hands. He had not cried since he was a small child. He did not cry even
now, But he had difficulty to overoome now his inclination to cry. He was
ashamed that he had to make such an effort, but he realized that his lack
of control was partly caused by the tension under which he had been living
during the past weeks and months and which was now accentuated by the
expected culmination of his hopes.

The picture which floated now before Latif»s eyes was too overwhelmingJ
too destroying. It could never be erased. No detail could ever be forgotteroj

It happened one morning during the teabreak in the Office. It was
more than a routine day. The atmosphere was different from the usual relax-
ed half hour during which all met every morning in the Conference room.
^here was tension in the air, an electricity made up by jubilation, achie-
vement. It affected them all who stood around the table with the coffee
and tea cups, the lawyers, the attorneys, the secretaries. Some of them
nibbled a biscuit, some munched a sandwich. All eyes were concentrated
on Irma, who in reality did not belong to the staff of the law firm. She
was a casual visitor, a ' visitor *. She was also one of the most respected
the most cruel and the most successful terrorists. She was in truth the
actual leader of the »Movement' in the temporary absence of the other
leaders - who were mostly inside the jails.

That morning the papers had reported the daring exploits of some of
the girls of the group. They had penetrated into the house of a respected
banker, whom one of the raiders had long known as a family friend - and
they had shot the man dead. Shot him in cold blood. Irma, a cigarette
hanging from her lower lip, a cup and saucer in her hand, described the

- 12 -

'action' in detail, supplying supplementary information which the press
had not yet published, She ended her description with the p roraise
- eagerly received by her enthuäastic and laughing audience - that many
more such impressive actions would follow,

Latif had been sitting on the edge of the table while he listened
to Irma's report. His facewas, as usual, coraposed. He did not take part
in the general merriment. Karla ,however, who had been Standing more or
less in front of Irma, reacted differently. Her hands were shaking so
vid-ently that one of the lawyers had to take the cup she was holding
to prevent more coffee Spilling onto the carpet. Her face was pale, her
eyes widened in horror.

Latif could not see *"arla, he ha^ been looking into his coffee cup
and not in the direction of Irma - otherwise he would have been able to
intervene in time and could have prevented the tragedy which was about
to transform his life.

Suddenly he heard the shrill, excited voice of Karla:

" The girls came into the house as guests of the family, as friends,
carrying flowers ? And when that man welcomed them, they shot him down" ?

" Yes "!, gloated -^rma. ** That is the beauty of the action. Nobody
suspected anything and the resulting shock and confusion was so great
that our girls could get away without dif ficulty'».

" But don't you realize, Irma", insisted Karla, " that this is
against our ethics, our purpose ? How can we be proud of our programs and
get the Population on our side, if we kill in such a deceiptful way a
man who has in no way done us any härm or the world any härm " ?

" No härm", asked Irma in a quiet voice. " No härm ? That pig of a
capitalist has done us no härm nor to the world ? Listen to the girl",
she turned to the others, " what kind of revolutionary have you here
that her heart bleeds for a bloody dog of a capitalist" ?

" Oh, stop your self-righteous sneering", cried PCarla. You must be
sick in your mind to enjoy the killing of people just for killing's sake,
I am sick of you all". She turned and wanted to run away.

But Irma had caught her arm and turned her back. " So you do not
like it ? It seems to me that you do not like us at all. Is that it ?
You think it was wrong what happened yesterday ? That our work and our
ideas are wrong ?"

Karla did not reply. Her eyes were closed and her breathing was

laboured,

"Answer me girl", Irma shouted, shaking Karla 's arm savagely.

- 13 -

'» Answer me ! Do you think we should not have killed that pig »» ?

Karla was trembling. She opened her eyes and saw those of "rma directly
in front of hers, boring into her. Put she did not lower her eyes.

*' Yes ! You are right»', she answered defiantly, '» This murder is not
justified. No such kind of murder is justified. It does not bring us any
nearer to our goal and will only prove to the world a callousness which
will bring us in disrepute and which will make our work more difficult
in future ".

Irma was now uncontrolled in her rage.

'» You bitch'», she shouted. '» You bloody bitch ! You dirty bitch !"
and every time she repeated the word bitch she smacked Karla» s face which
under the impact of thebeating turned into a scarlet red,

At the first indication of the ugliness into which the scene was
developing, Latif had Sprung up from his seat on the table. He controlled
his urge to rush to Karla» s side. Instead he slowly approached the two
women.

The lawyers and secretaries, some fifteen in number, who stood around
Karla and j^rma, looked on with detachment. Some of them even smiled in
amuseraent. Nobody interfered by word or deed. Also Latif did not come
to Karla' s aid. He knew that some of his colleagues were watching him,
were scrutinizing his expression, were watching for an unguarded word.
He knew he would be in great danger should he on Karla» s behalf enter into
a debate with anyone of those present. He was relieved when he heard the
senior advocate»s voice.

»» This is enough, Irma'». He lifted his hand when Irma wanted to say
anything . »' You have made your point, Irma. L et it be enough. You »»,
he turned to one of the girls, »»you Gertrude take Karla home and put her
to bed»». The lawyer emptied his cup,placed it on the table and left the
^oom. Irma»s angry face showed that she did not like the interf erence, but
she let go of Karla'sarm. She glared at the faces of the byestanders.
Her eyes remained fixed for a few seconds longer on Latif. Then she left
the room.

»» I shall help you, Gertrude»», Latif said to the girl who had taken
Karla 's arm. »» I shall drive you in my car»».

Latif placed his arm around Karla» s Shoulders.

- 1^ -

'» Come along, little girl'», he said in an even voice. " Come along,
YCu have not been your usual seif all week, and now you must be feeling
even worse'. Come with me", he repeated. I bring you home and we shall
put you to be<(»'

None of those still in the room gave any help. None of them showed
any sympathy, Sorae smiled, some laughed. Nobody showed any concern for the
sobbing girl.

Gertrude and Latif brought Karla home. They put her to bed and gave
her a strong sedative. As soon as the drug had taken effect, they left.

When he returned to the Office, Latif could not concetrate on his
work. He sat in front of his desk, starring at the mount of files in front
of him* He was deeply upset. He tried to arrange his thoughts and feel-
ings. He was furious about everything and everybody, especially himself.
He regretted now that he had not come between Irma and ^^arla, whatever
the cost and the consequences. He was angry with himself that he had not
feit the spontaneous, reflex-like need to protect xKarla. The more he
thought and brooded about his failure, the more it becctme for him an
evidence of his cowardice. The morehe feit ashamed o-f himself, the more
he feit his anger boiling against his friends, his associates, against
all he had beiflieved in so far.

In the evening he returned to Karla's room. The girl was still in
beA. but awake. She turned her face , ravaged by the beating and disfigured|
by the swollen eyes, away from him.

*' Karla, darling^*, Latif said, taking her into his arms. '» I am
terribly sorry about what happened this morning. I am terribly sorry'*, he
repeated again and again.

'' You should indeed be sorry about your cowardly behaviour'*, she
sobbed. *^ I might have expected that you would help me, that you would
stop that woman, that mad cruel woman from beating me". She tried to shake
off his arm and burried her head into the cushion. She cried without
control .

" I know, I have been a coward", murmured -i-^atif. '» I was going to
jump on that bitch. I was going to shout at all that crowd. I was going
to teil them what I think of them. I was going to teil them that your
accusations were justified. But I was paralyzed by the thought that this
would have made things worse, that it would have been the end of both of

US'»

He was silent. He leaned his head against Karla' s, tefien her s

pasms

. 15 -

of crying had subsided, she too remained silent for a long time. TheAShe
whispered:

»' You may be right. You may be justified - but this does not help me

in my disappointment . I have now lost all I believed in so far'^

She began agai n to cry. Then she turned, grasped Latif by his Shoul-
ders and urged him:

" Latif ! Latif ! I want to get out of all this. I want to get away
from them all. Get me fre, Latif. Get me free'». She burried her head against|
his ehest and cried. And cried.

Latif stroked her head and back. He kept silent for a long time
occupied by his thoughts. Finally he replied:

" Karla, ray dear. You are overwrought. You cannot know what you are
saying. You know that we cannot do this. I am sure by tomorrow you will
again feel different and you will laugh about the words you have used
Just now»'.

" Mo, Latif", the girl said, freeing herseif from his embrace. " No !
I have made up my mind. I am determined to live a normal life in future.
If you want us to remain together, you will have to have the courage of
your convictions. I know you well enough to be sure that you too have be-
gun to doubt, that you have changed . But you lack the courage to acknow-
ledge to yourself that you do not feel different from me. I know this
only too well. I leave it to you to analyze and weigh your feelings -
and to react accordingly. No';please5 go and leave me alone".

The next morning a phone call from Irma interrupted his work.

" Latif, my boy, I have something important to discuss with you. Come
and meet me outside Caffee Schneider in half an hour's time !"

" Can't we better meet at lunchtime" ?, Latif asked. " I am at the
moment rather busy, Trma. But I could make myself free at lunchtime".

" No, my man ! You will meet'rae in half an hour as I said", was
the Short reply.

Latif knew better than to argue when he heard the hardening in the
caller's voice. He had worked with Irma in a terrorist cell during his
Student days and though at that time she had no more resnonsible poGition
than he himself, she had reached in the meantime such a leading position
in the '^^ovement that nobody would have dared to argue with her whenever
She adopted that voice of command.

He did meet her, of course, at the appointed time and place. Irma

16 -

was dressed in the piain, even drab tailored suit she preferred. As usual,
she was accompanied by her dog, a spaniel. Irma was always accompanied
by her dog wherever she went, except of course, whenever she was engaged
in one of her terorist missions. Irma loved dogs. They were most likely
the only living creatures on earth she loved. She was known to be concern-
ed about the safety of any nearby dog whenever a bomb was about to be
placed, and she even once postponed an important action because her dog,
Caesar, was ill and hat to be taken to the veterinary hospital.

Irma greeted Latif with a Short nod - contrary to Caesar who juraped

around ^atif , barking with joy.

" How is Karla", enquired Irma when they set off to walk in the

nearby park.

" She is not too happy as you can imagine", was Latif' s reply.

" I hope she is not happy ! V/hat do you think induced her to make

such a fool of herseif "?

'• I don't know. I had no occasion to find out so far. I suppose
there is some reason, physically or psychologically . I shall find out
as soon as -i- can. Yesterday she was still under the influence of the drug

Gertrude gave her".

" Don't worry about finding out. I shall myself find out what is
going on. And I shall find out, you may be sure. And what are your own
feelings about what she blubbered yesterday ? Do you too think we should
be more humane, should coddle the capitalists instead of destroying them" ?

" Don't be silly, Irma. You know better than to ask such questions",
answered Latif calraly. " However, I cannot believe you called me away
from my work to discuss Karla' s moods and thoughts" ?

" Of course not, ray friend. There is a special reason. Let us sit
down here on the bench for a few minutes. Here nobody can overhear us
and we can find out if anybody is interested in us. Sit down ! " This
was addressed to the dog who tried to attract the attention of another

dog nearby.

» You have always been a good scout, Latif," began Irma, after they
were seated!" During your student days you were the most active and reliable
member of our cell. You are now inactive, you are "resting" at the moraent.
You realize, of course, that you are still a member of our cell. I am
going to reactivate you for a few days. I want you to undertake a mission
to Italy. I need an intelligent man with a logical mind to handle the
arrangements. You will have to meet some Palestinian colleagues in Milan

- 17 -

with whom you will have to discuss the details of an action ^ intend to
mount in a few months» time. It will be quite a spectacular business, you

will see*^,

She gave him exact Instructions, detailing the way he had to meet his
counterparts, what to ask from them, what to demand of them, what to decide
with them. Irma»s power in the Organization was such that nobody would
ever have voicedany objection nor asked any question when he informed his
principal that he was going away for a few days 'on business •.

He returned after three days, having accomplished what Irma had wanted
him to accomplish. At the airport he was met by a member of irma»6 intimate
group who took him to a rendez-vous with Irma - and,of course, Caesar . LatLf
made his report, told Irma what arrangements he had made, what agreements
he had reached with the permanent representative of the PLO in Milan.

»» You have done a good job, Latif». latif was taken aback, because
nobody had ever heard praise from Irma for even the most daring and success-
ful action.

" There is something eise I have to teil you though'», Irma continued,
looking hard at Latif. '^ It may make you sad, it may make you glad -
it depends. We learned a Short while ago that Karla had committed suicide'»

Latif gave a start, but he controlled himself at onee, knowing well

that'. he was being tested.

'» How could it happen ? And why ?^S he asked in a qiet voice.

»« vVe phoned her this morning and when we did not receive any reply,
we asked the concierge to investigate. She was dead with a bullet through
her heart, The weapon was still in her hand. A clear case of suicide. In
any case: for you there is nothing to worry about, you have a perfect alibil

" She got up, pulling a reluctant Caesar onto his feet.

»» Don't grieve. We are well rid of her. And, my dear boy, if you are
ever in need of somebody to warm your bed, you can call on my at any time^^
she added with a leer when she left.

Latif was in a shock-like condition. He sat down again and remained
seated on that bench for a long time.

He was not surprised when he learned that the police had come to the
conclusion that Karla had been murdered.

Latif took up his routine work as a lawyer in his office, but he
could not concentrate on his files, nor could he avoid brooding during
the sleepless nights. Ke decided to take a vacation which was easily

- 18 -

granted by his Principal.

M T cannot teil you where T am going. I intend to drive around Europe
for a few weeks at least. I cannot give you any addresses nor can I name
any place where I can be reached. I shall contact you from time to time",
were his parting words when he left his colleagues.

But Latif did not travel far. He left his car in a garage in Frei-
burg and tookfrom there an autobus to Zürich. There he succeeded in
contacting an old acquaintance of his: Chaim, the agent of the Mossad,
the Israeli Secret Service Organization.

He had met face to face with anet poken to Chaim only once in his
life. Altfchough that Single meeting had not made them friends, collabora-
tors or traitors, it had left in both of them a deep mutual respect for

the other.

This had occurred ciuring his 'active' days. One of the most daring

and dangerous Palestinian tenorists had come to Franc fort to organize
a series of attacks on the ^sraeli Consul and certain members of his
staff The Mossad had learned of the presence of the enemy, and Chaim
was one of the most constant and skilful shadows stalking the Palestinian,
waiting for an opportunity to kill the ter^rist. Latif was given the
duty to follow Chaim in turn, to observe and report his contacts, to
Protect the Palestinian and to help in the final execution of the Israeli.

For many a day Latif had kept his quarry under Observation. He
realized that Chaim was waiting for an opportunity and a suitable place
to kill the Palestinian. One day Latif instinctively knew that the
opportunity was at hand when he followed the Palestinian and the Israeli
to a quiet region outside the town, somewhere at the edge of a suburb.
The ^alestinian had most likely been lured there by somesuitable message
or by means of a sufficiently attractive bait. The place Latif and the
other two men had reached offered the Chance of a quick disposal and an
easy escape. The sun had already set and the road they transversed was
- free of people and cars. Suddenly this was no more true. The quiet of
the Street was interrupted by a car turning out of a nearby shed and at
the same time two children came running running out from a sidewalk.
Both car and children were on a collision course. The driver ahd tried
to stop the car but his breaks were faulty. Suddenly Latif saw Chaim

- 19 -

jurap into the streets, getting hold of the children and trying to roll
away frora the screeching car. No doubt, Chaira had saved the children
from certain death. Chaim was badly hurt. The -"alestinian had a lucky
escape - and for that matter Chaim also as Latif was going to shoot hira
down no sooner - or even before - the Palestinian had been killed.

Latif acknowledged tC hiraself that he was impressed by the Mossad
agent. He knew that the "sraeli had reacted by reflex, but this reflex
indicated a basically humane feeling. He had certainly acted against the
rules of the fii^piM^i^eie^i . I.atif knew that he would not have saved the
children but would have completed the task ahead.

This event, this experience had most probably a greater impact on
Latif than he at first realized. That encounter appeared to have changed
Latif s outlook on many things and in raany an aspect. From that moment
his rigid discipline at any cost, his blind obedience to Orders did not
Chain him as totally as before, and there was a weakening of his former
unquestioning loyalty to his superiors. That was the time when he began
^ksSxkK let his actions also be directed by considerations which he feit
his Sense of fairness and human duty - so long suppressed - had the
right to inject.

He became the more conscious of all this when he learned that the
house of an Israeli diplomat was going to be exploded one night soon by
a large quantity of dynamite which was about to be placed inside the
boiler room in the cellar. He realized the enorraity of this action,
the unnecessary cruelty added to the crime when he was cynically informed
by Irma that not only the Israeli family but also three other families
living inside that same building - people who were in no way connected
with the diplomat or "^srael - would be killed by the explosion. Irma,
at that time already an important cog in the machinery of the Movement,
asked for the permission - and if necessary to kidnap - in sufficient
time the three dogs owned by the different families in the building.
Nobody among his friends and associates showed any interest in the fact
that there were also nine children in the house.

Of all this, of the danger to the innocent families, of the inevitable
death of at least some of the nine children, of the cruelty and injustice
of this action to be staged by his cell - and which his friends called
inevitable in its ' side-ef fects « - Latif became conscious that precise
moment in which he had watched Chaim endanger his own life to save the
two children from being killed by the car, in clear disregard of his
neglecting at the same time his duty as a secret agent.

- 20 -

Latif took a step which he never regretted and which was never disco-
^ered. He visited Chaim in the hospital - an easy undertaking as he was
still commanded to watch the -Israeli - and told him that he was going to
be the next victim of the Palestinian Underground in Germany , and he
warned him about the planned coup on the house of the Israeli diplomat,

Chaim, his head bandaged, his arms in plaster and one leg suspended
from a frame overhead, watched the visitor wearily,

** Why do you corae to me with such a tale'^, he asked. " Why do you
think ■'■ am interested ? V/hy don't you go straight to the police " ?

»' Don't be silly'% replied -^atif. ^* I know who you are. I shadowed
you when you stalked the Palestinian, and you know by now who I am, Let
US no more beat around the bush'*.

" What do you expect out of this'' ?, asked Chaim.

" I do not expect anything out of you. I do not want any payment.
I only want that we fight each other in a clean way without involving
innocent people, especially children".

^^ You people are hardly known for anything which indicates a soft
heart. Neither are we, I must confess. Why this sudden change^' ?

Latif told him that he had observed Chaim placing his life and duty
stt jeopardy to save the two innocent children although he had in no way
been bound to do so.

" This has irapressed me to such a degree that T notice I have adopted
a change in my outlook on life, at least in a certain sense^* ,concluded Latif

Chaim had watched the young man at his bedside all through the Visit.
He kept now silent for some time. His visitor looked like an Arab notwith-
Standing his light complexion; but his German was accent-free. He was
most probably born and brought up in Germany.

He moved the fingers of his right hand sticking out from the plaster
cast and Said:

" Come, shake hands. I believe all you have told me. And thanks for
all this means to me^*.

Latif grasped two of the fingers and gave them a light pressure.
Before he could move away, Chaim continued:

'* Say ! What about your going to work for us ? V/e could do with a man
like you".

Latif looked down with contempt on the man in the bed.

" I do not think now that you are as clever as I believed. A clever
man would have realized why I came - and would have known that I am not a

- 21 -

a common traitor, nor that T am the type to play the double agent. Good-
bye'» !

'» Stop»» !, called Chaim. '» Stop for another minute. I am very grate
ful for all you have done. And t am very sorry T made this offer. Forget
it. But believe me, I shall never forget what you have done and whenever
I can I shall repay your help. Remember: whenever you are in need of a
reciprocal Service from me, don»t hesitate to call on me. Any time you
want and also everything you want. Whenever this moment comes, contact
the Cultural Officer of the Israeli Consulate in Zürich and teil him that
you have a pair of earrings for Chaim 's daughter. They will find me
without fall. Thanks again and au revoir»».

This was the way Chaim had come to know -^atif and this was the
manner the meeting between the two was arranged in Zürich. They met
in a small fish restaurant on the shores of the Zürich Sea. As they
were alone on the terrace, they could talk freely and i^atif, without
any preliminaries, approached his host with his request.

»' I have to go to Lebanon on a private buslness. I cannot make use
of my usual connections here and over there. I cannot simply travel by a
plane to go there. You know quite well that the Palestinians keep a
constant watch on all airports and harbours. I do not want anybody to
know that I have left Europe or that I have arrived in Beyrouth. This
is only possible if I travel via Israel. Can you arrange it'» ?

»' Nothing easier than that. But you will und erstand that I have to
know more. You have to be a little more frank with me. You will have to
teil me the reason for your trip, as otherwise there is always the danger
that some unforeseen hitch develops without our having intended to hurt
you." He placed his hand on Latif's arm. " You can teil me everything
without fear that a word will be known to anybody eise. Believe me , you
can trust me. We have not forgotten the help you have given us, and we
want to make sure that whatever you ask for will go off without a mishap'».

»» Allright ! I am going to teil you in a few words why I want to be
in Beyrouth. I feel fully assured that you will keep my secret and that
you will not disclose to your superiors more than is necessary. Cne never
knows what can happen. Even the slightest indiscretion from anybody in
the know will cost me my life»'.

- ZZ '

When Chaim nodded as a sign of confirmation, Latif continued: '^ You
know of course of Irma ? ^* Chaim nodded again. *' She killed my girlfriend,
my fiancee. She killed her in cold blood. There was no reason to do so,
Now I am going to kill Irma.jt I know that she is in Lebanon now to organi-
ze a coup with the PLO there. I know this because J myself arranged her
stay there. I want to be in Lebanon myself and I want to kill her. You
may rest assured, I shall kill her".

Chaim turned the wineglass he held, watched the wine circle around
the waUß of the glass. Then he drained his glass and leaned back in his
chair.

'^ Allright, Latif. We can arrange everything for you. We have oursel-
ves to settle some accounts with Irma. We know that you organized the en-
counter with the PLO during your visit to Milan last month. We know she
plots another spectaykf^clar hi^'acking coup somewhere in Europe. IVe
shall help you in your personal revenge - this will help us too'*.

He leaned forward and scrutinized his guest with concern.

" Are you not afraid you might be recognized by the "^alestinians ?
After all you have been collaborating with many of them. There is some
danger that one or the other might recognize you "?

" I do not think so'*, was Latif s quiet reply. *' I have never been
in Lebanon, have never lived in any of their camps. In reality I have known
only a few of them. A part of them is dead. The others are permanently
stationed in Europe and they prefer the pleasantry of life offered by the
major towns of Europe to the danger and squallor in Lebanon. In addition
I am growing a moustache as you see. I shall put on a pair of glasses,
change my hairstyle and adopt a few of the otherusual tricks. I am sure
nobody will know me over there".

" Yes, this is possible", Chaim picturing in his mind the different
changes in Latif* s appearance. " You look like a Levantine and your Arabic
is perfect. O.K. ", he concluded. " Let us meet again in three days, at
eight in the evening. I shall know more by that time. Do you need any
money " ?

Latif had no need of Chaim 's money. But he had other wishes and
Chaim assured him that there would not be any difficulty in satisfying them.

Three days later they me again and Chaim handed Latif a Lebanese
passport in the name of Khalid Tamimi and an El AI airticket for Lod.

- 23 -

When the plane landed in Israel, latif was met by a " friend'» ,
passed through a side exit without having to bother with passport control
or customs men. The Israeli brought -^atif to a small hotel in Tel Aviv.
The next morning the two men met again, the Israeli agent took Latif
on a Sightseeing trip through the country which ended inthe evening at
the Lebanese border near Metuftia, at one of the openings of the '^ Good
T^ence ". There Latif was handed a small bag containing a ball of very
powerful explosives, some fuses and a revolver, The two men, by now
good friends, separated and "^atif passed into Lebanon along with about
a hundred Lebanese workers who returned home every evening from their
working places in Israeli factories, orange groves etc. Two days later
Latif was in Beyrouth. A week later he found employment under the name
of Khalid Tamimi as a waiter in the coffee house in the partly destroyed
Building flanked by many ruins of burned or bombed houses on the road
leading to the large Palestinian Refugee Camp, about a mile away.

It was a small coffee Shop, a kind of caffeteria. It could certain-
ly not be classified as one of the modern and luxurious coffee houses for
which Beyrouth was and is famous, but the owner had been able to repair
the damage caused by the recently ended prolonged fighting and had re-
stored the place to a sufficient degree so that he could start his enter-
prise again. Many of those who had been his Clients in the past had
come back to spend their leizure hours in the coffee house, Many had
not come back, because they were dead or because they had emigrated.
But slowly his business had begun to flourish and again a number of
steady customers had begun to visit the coffee house. During the day
they sat around small tables placed outside on the pavement; in the
evening they preferred to Sit inside the room whose walls had been re-
paired and repainted, whose Window panes had been refitted, whose ceiling
redecorated. Among the guests were many Palestinians from the nearby
Camp, but they rarely came in the evening, because the curfew forced
them to return home as soon as darkness set in.

Latif congratulated himself on having found this job, and the owner
congratulated himself on having found a waiter who agreed to work the
evening shift until after midnight for a small salary and who was satis-
fied with the anything but luxurious boarding and lodging he provided.

Latif worked wprked from early evening until closing time, which
normally occurred after midnight. He stayed in his room most of the

- 24 -

day, watching from the window the road passing the house, w4thing the
passersby. He knew that Irma was in the Camp over there, organizing and
Plotting. He knew that she was a restless woman at the best of times,
that she liked to walk for miles, that she hated cars, especially jeeps.
He knew that she loved dogs.

His deductions proved right. Every morning, shortly after seven
o'cyiock, he could observe Irma coming from the ''amp, in the Company of
between four and six arraed men, passing the coffee house, proceeding into
the direction of the centre of Eeyrouth* And every morning he saw her
return two hours later, along with her companions, one of whom carried
a mailbag, the others on most days loaded with parcels containing diverse
purchases.

^r

As you have realized by now, I.atif was the man we had met at the
beginning of this tale. There he sat at the window and watched the road.
The darkness was now receding. Irma was bound to pass soon. She would
See the dog and she would certainly approach the whining hungry dog.
She was sure to losen the chain, would

Latif had no doubt that his plan was going to come off. His calcu-
lations were perfect. He could not fall. Another ten minutes and Irma
would come into his field of vision.

Sudcienly he sat up. He saw a group of children approaching from
the direction of the Camp. They were Palestinian children. This was
unusual. On what errant had they been sent ? He paled. His heart began
to race. His hands were sweating.

" My God '\ he murmured. '» Why has this to happen today of all

days '»?

He calculated the distance between the children and the dog who
had already awakened. He calculated the distance between a second group
approaching in the distance - Irma and her cohort - and the children.
And he realized that he had lost.

He jumped up from his chair. He pulled on his shoes losing no time
by lacing them. He ran down the stairs. He tried to open the door leading
to the caffeteria. It was locked. There was no key in the lock. He ran
to the back of the passage, through the door he had passed earlier in

- 2^ -

ti r

the morning. He ran into the' courtyard, stumbled over a stone but caught
himself in tlme. He was now in the street. He ran on and reached the
yelping dog just a few seconds before the four children, who had Seen the

doßjhad been running too.

ßtop", he panted. " Stop ! Leave the dog alonel He is dangerous !

He is ill ! Don't touch hira ! Go away !"

The children had come to a stop. They looked surprised. Their eyes
went from the excited man to the little dog and back to the man.

" Here ! Take the raoney and run to the coffee Shop over there and
buy yourselves some halwah. quick ! Run !"

He pressed a few coins into the hand of the boy nearest to him. The
child looked up in happy surprise amd began to run. And the children ran
shouting after him. Latif sighed with relief. Then he turned around.

Irma was standing behind him. She looked at the dog, knelt down and
patted the head of the little dog.

" Good doggy you ! What a nice chap you are. V/hat a lovely fellow",
she crooned, taking the forepaws of the dog into her hands. Latif stood
near her, rigid like a stone, while the Palestinians stood around them
and srairked. They had never seen that woman show any emotion. They had
never suspected her of having any emotions. They knew her as a hard,cruel
woman who commanded and scowled and never hesitated to punish any evidence
of weakness or transgression.

Now Irma stood up and faced Latif,

" Is this your dog ? Man , why do you keep the dog chained to the
pole, in the cold air. He must have been here all through the night. Teil

me ! Why ?"

She suddenly stopped and scrutinized Latif s face. " I am sure I

know you. Take off your glasses, " she ordered.

Latif took off his glasses and pushed his hair back from his forehead.
" Of course, you know me, Irma", he replied in Gerraan. " Do you

recognize me now" ?

Irma gasped. " Latif !", she said in a low voice. " Latif of all
people ! What are you doing here. Say ! Are you here by chance or have
you come to this place to find me ? Teil me, Latif, have you been looking

for me " ?

" Yes, Irma. I am here for your sake. T am here to find you".

" Would T be wrong if I say that you are looking for me to revenge

- 26 -

•

yourself for ^^'lara»s death '* ?

^* Yes, Irma, Your are right. I am going to take revenge. I am going
to kill you as you have killed Klara*'.

*' Put up your hands'» !. Irma had a revolver in her hands. '' Search
him*', she ordered the armed Palestinians.

•■ They searched him and föund him unarraed.

Irma was satisfied. She put her revolver back.into her pocket.

** V/e shall talk about your program later, my friend, You will have
ample occasion to teil me in detail how you propose to kill me*'.

She turned to the four armed men. " You two will take this man back
to the Camp. Lock him into the safest cell in barrack XIV and watch him
like the apple of your eye. You two" she pointed to the other two guards,
will come with me to the city^'.

She looked down at the little dog who had been barking and straining
at chain, waving his tail in anticipation.

*' You , my little fellow, belong to me know, I shall take you with
me now. You will see: we shall soon become very good friends*'.

She went to the pole to free the chain, pulling the lose end of the
Chain dangling down behind the low wall.

r

m

Some 2300 years ago a wise man said:

If you give a man a fish, he will have a meal

If you teach him to fish, he will have a living

If you are thinking a year a head, sow seed

If you are thinking ten years ahead, plant a tree

If you are thinking a hundred years ahead, educate people

By sowing seed once, you will harvest once

By planting a tree, you will harvest tenfold

By educating people, you will harvest a hundredfold.

/

»•*C4-^. ,»..,«.•. . ..«>«v

r

I

Weiter erklärte der Professor, "dieses war keine Zeit für ein beispielhaftes
Tun. Was man auch tat, es war nicht beispielhaft, sondern bestenfalls das,
was der einzelne in einer bösen Zeit persönlich noch verantworten konnte oder
glaubte, tun zu müssen". Die des Terrors sich erwehrende Handlung könne nur
schwer als ein Beispiel vorgestellt werden. Der Tod der Männer des 2ü. Juli
sei kein Zeichen dafür, daß das deutsche Volk nicht so schlecht war, sondern
wie schlecht es war. Tyrannenmord sei auch nicht "Politik", sondern ein Zei-
chen dafür, daß es nit der Politik am Ende sei. Der Tod sei das Beispiellose,
er enthalte kein Beispiel für das politische Handeln. Dieser Tod sei ein Zei-
chen, erläuterte Krings. Insofern könne man von einem Vermächtnis sprechen,
daß, wenn wir mit unserem menschlichen Tun am Ende sind, ein anderes, unver-
gängliches Handeln möglich sei. Persönliche Beispiele aktiven Widerstands
hatten Willi Graf, Fritz Leist, Hans Scholl. Alexander Schmorell und Kurt
Huber gegeben. Politischer Widerstand gegen Mißstände heute und jener Wider-
stand gegen Hitler seien nicht vergleichbar,"

i

^^ ' J^ /,^v^ /^« /4^ C tc*^ 7i

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*\,'

!:• ■:• ?:• D:, A:. B: • A:. W:,
0#1:. Br:.

Im Auf trage des ehrw;. M: • t:. St:.
lade Ich Bloh brdl:. zu der am
Donneratagy 3^7*80 um 19*00 Uhr
stattfindenden

ein.

FKSTARBBIT in I

EIHSETZUSO des ehrw:. M: . t:. St:.

und seiner Beamten
fuer das Jahr 1980/61 unter dem
Patrona.t des ehrwdst: . GB0SS1IEI3T£RS

Br:. SHLOMO L. GROSS
und In Anwesenheit einer Abordnung
der Grossloge des Staates Israel*

Einsetzender Meister

der s:. ehrw:, Alt-und Ehrenmeister

Br:. ARIE HANS WITT

Die Vestrede haelt der

ehrw:. Br:. HERMANN SEL2SR

• •

•

Ansehllessend WEISSE ZA?SL um 9 Uhr,

mit Schwestern Im Logenhelm

• # «

Sie Brueder werden gebeten sich an
den Unkosten fuer die Weisse Tafel

au beteiligen«

• * «

Wir treffen uns lun 18.30 Uhr Im
Legenhelm, ffii« Esrat Israel 13«

feslkleldung Torschrift.

Hit brdl:. GrUssen
1: • d: • ux . h: . Z: .
BANAN 8IS7-0R
8ehrlftf«hrer

•1

\ ,,

Yollk:. u: . ger: . Joh: . Loge
"ZUR QUELLE SILOAH"

No. 26 Ort:. Jerusalem .:ito 26 'oo
Prof. Adr. P.O.B, 969 ."i .n tnaina

B£AUT£NBAT FUER MS UAURERJAHR 1980/81

ll:.Y:.St:.ehrw:. Br: . HEINZ D.BAR-LEVI

Zt.

• •

Br: . KURT MEYEROWITZ

1. Aufseher, ehrw : .Br: • MAX SOHAB

2. Aufseher: Br:. JEHUDA BROTT
Redner :s:. ehrw: . Br: . HERMANN SELZER

Schriftführer:
Sohatamelster :

Br:. fBANZ WAGNER
Br:. MENDEL GASSNER

Ze rem. Meister:

ehrw:. Br:. JikYID NEUMANN

Almesenpf leger
Sekaffaer

Br:. BENNO B. OPHIR
Ir: . ERNST ROSXNTHAL

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Nov. 11, 1980

The

Office,

of the ?08tm8ster

Jeru5alc^.i3.

- General,

Coinplalnts

Dear Sir:

ric-aee rofor tc ycur rnclocod Ißtter of Cct*21, 19S0

I have 8c far not reacted v/lth regard to your advice as
in the couree of time one accepte insuf ficiency ae an unavoidable
evil • and letters fro>n the USA to Jerusalem taking 20-25 days is
one of these evils with which one has to live.

I have thcrofcra requestod my correspondente abroad to
send their letters 2XP2ESS DELIV22Y aß as I had been hoping that
this wculd expedite the delivery. In the past year such letters
never took more than 4 days, usually only three daye from New York
to reach me.

Hov/9ver, it aprears that also this Solution is no -nore
acceptable as you can cee that the express ietter date ataaped Ncv#l
took exactly tsn days tc arrive here.

It may be that this is that kind of inevitable ovil with
which one has to live. Bolieve me , it mekes me wonder ! I have spent
most my life in parts of the world which are cailed "backwards" or
^•undeveloped" - but nowhere did I meet with poetal conditions iike the
ones tc which T am exposed now,

Tours faithfully.

(H.K.Seizor)

*080 laiopiRa ^ (
'TTkR) 4813 TT 40

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91999 D"'^Wn'' ;23 1D' 'm

l

The

R e V e n g e

February 1978

%

March 20, 1978.

m

Dear Parents:

We've been having a hectic time - mainly good things, though -
in the past few weeks and this is the \/ery first moment I've had an opport-
un! ty to Sit down and write you a letter.

First things first: I read the father's Short story with great
interest and pleasure, as did Miriam. Both of us feel that it has real
possibilities but requires considerable development. Specifically, the story
iseither too long or too short and should therefore be cut or expanded into
a tull-olown novel. Second, there has to be more by way of character
deve opment, so that one gets a fuller, and more real, sense of who these
people are: as things stand now, the characters seem a bit wooden, or eise
caricature-like. In developing them you should take pains to heed a simple
maxim I learned only recently, which is that you shoud "shov^ but not teil"
the Points you are trying to get across. All this is intended by way of
encouragement to you to continue working on the piece. My suspcision is
that possibly you wrote it in just a few long and intense sessions and
thus didn't give it a chance to germinate in the way that it could. We
can't all be Dostoevsky's, unfortunately, but check him out again for a
real Portrait of the terrorist mind...

The weather here at last appears to be easing up, and spring
comes tomorrow, for which we are all grateful. Right now we are toying with
the idea of buying a farm, which we went to visit day before yesterday. Its
beautiful and the price is right and we have enough money for the down
payment: but. But, there just doesn't seem enough to pay for all the peri-
pheral things one would have to have (lawyer, title insurance, car, moving,
etc.) so that we might be in danger of being stuck on a beautiful farm
without the wherewithal even to have the brakes of our non-existent car
relined: and that just wouldn't be worth it. So I'm trying like hell to
seil another book in the 2 weeks' breathing time that the binder gives us,
and if things work out fine, and if they don't, there's always next year.
But it was fun looking over the farm and fantasizing about all the things
that we could do there.

We'll be getting out of the city again in a couple of weeks
time when I go to the University of Connecticut to give a lecture there;
and soon after that Miriam's semi-stepmother (first wife of her father)
will be arriving on a visit. She's a formidable and very interesting woman
and we'll be taking one or two short trips out of the city with her.

Work on my new book - terrorist chic - is taking me to places
and people I've never had dealings with before, and hope never to have
again; but its extremely interesting so long as one can remain reasonably
detached from the scene, and the book is coming along fairly well. I have
nearly a quarter of it written already and if things work out well I shall
have it finished by the end of May, which is quick. But I'll sit on the ms.
for some months thereafter and give it a serious second draft. The Dachau
book, by the way, is coming out this autumn - or have I already told you
that? ^

Sarah is becoming quite agile, crawling around in a most
competent way and climbing up onto things; fortunately, she's figured out

V

how to get off her feet without damage, which is some achievement; and
she baffles both of us with her more or less incessant good humour. Where
that came from I dont know, but it is a source of great delight to both
of US. Her hair is starting to grow now in a fairly serious way, though
its still no more than a crew cut; and it seems straight and blond; her
eyes however are becoming brown.

There's been a lot of excitement in your part of the world
recently and I suspect that there may be more to come. However, I trust
you to recognize that there is only the most remote possibility of any
of that business touching you with so much as a graze, and I hope you
wont allow yourselves to become too upset or tense about the Situation.
(To Show you how cool and collected I am, one of my first thoughts on
inspecting the farm we looked at was to estimate its possibilities in
terms of a nuclear attack on New York - where to build a bomb shelter,
and so on! )

Miriam is out to a dance class, but I'm sure she joins me
in sending you our best wishes. Plans for tnis summer are still absolutely
up in the air, but as you know I have received a Ford Foundation grant
for a trip to Israel and I, or more probably we, will be dropping in on
you one of these days.

Love

#

/

By AUain Manesson Mallet, Paris 1683.

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7-1 WORDS FOR YOUR Ol RTHDAY STOP TRUST YOU WILL MOT GORGE OM BIRTHDAY
CAKE OR DRINK TOO HEAVILY FROM Bl RTHDAY CUP STOP VERY SORRY CAMT 3E
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STUDY ARRANGEMENTS STOP PLEASE DOMT VEX AT DWINDLIMG COMMUN I CATI OM
TOO MUCH WORK STOP HAVE A SPLENDID AND HEDOMISTIC BIRTHDAv ojr,p gccj

REGARDS TO NIMNY BERTHOLD NATHAN BEGIN DAYAN ASHERS ET ^

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ENDURING THE GREAT WAR lOPq AN UNKNOWN FUTURE 1^3'^ NAZIS VICTIM 194)
STARTING OVER 195'^ DI STI NGU I SHED pHYSICIAM l-^-^.^ EVEN MORE
DISTINGUISHED PHYSICIAN 1979 3 SCORE AND in YEARS IN THE HOLY LANJ.
WISH VE COÜLD TOAST YOUR HEALTH w|TH YOU AND SHARE THE DAY V'ITH YOJ
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HAIR EATING FASTING
NINNY HA HA I W| SH
HAPPY BIRTHDAY LOVE
MIRANDA

GOING TO SHUL STAYING
I COULD BE WITH YOU
FROME

HO^E AND MEL^I NG
BUT ANYV/AY

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z"l.

Dr. Hermann Marcus Selzer

1909-2007

It is with great sadness and respect that we announce the passing of our father
and grandfather, Hermann Selzer.

He died in his sleep in his own bed in Jerusalem on November 25, 2007. He is
buried in Jerusalem, next to Kate— his wife, our mother and grandmother. He
lived his last thirty-five years as he wished, to die where his parents and
grandfathers had died before him, in Jerusalem and in Israel.

He led a rieh and often tumultuous global life, witness to and participant in
the most momentous times of our history. With his passing we have seen the
last of an era, the generation of the Wandering Jew.

He triumphed over great adversity to become a respected physician and
prominent member of his communities in the internment camps of India, in
Labore, Pakistan and in Jerusalem. He has been an Inspiration and mentor to
many and will be remembered by people of all generations as a generous,
enthusiastic storyteller, drawing from a vivid, detailed and seemingly endless
repository of experiences and adventures.

He was one of a kind: idiosyncratic and passionate, with a distinct and often
provocative view of the world. He expressed these views— political, religious,
philosophical and autobiographical— in an enormous number of documents
that are archived at the Leo Baeck Institute in New York as The Herman Selzer
Papers (http:/ /findingaids.qh.org/?fnm=HermannSelzer&pnm=LBI).

We honor his memory and mourn his absence.

His daughter and grandchildren:
Hazel Kahan
Danny Gregory
Miranda Steiger

POB 877

Mattituck, New York 11952

USA

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IN ANERKENNUNG
DER UM DIE BUNDESREPUBLIK DEUTSCHLAND ERWORBENEN

BESONDEREN VERDIENSTE

VERLEIHE ICH

HERRN Dr. HERMANN MARKUS SELZER

PAKISTAN

DAS VERDIENSTKREUZ

1.KLASSE

DES VERDIENSTORDENS DER BUNDESREPUBLIK DEUTSCHLAND

BONN, DEN 7. APRIL 1966

DER BUNDESPRÄSIDENT

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