2 - American Jewish Archives
Transcription
2 - American Jewish Archives
American Jewish ARCHIVES Devoted to t h preservatiun and study of American Jewish historical records DIRECTOR: JACOB RADER MARCUS, PH. D., Adolph S. Ochs Professor of American Jewish History ASSISTANT DIRECTOR: STANLEY F. m E T , PH. D. Published by THE AMERICAN JEWISH ARCHIVES, CINCINNATI ZO, OHIO m the Cincinnati camps of thc HEBREW UNION COLLEGEJEWISHINSTITUTE OF RELIGION VOL. XIV NOVEMBER, 1962 NO. 2 In This Issue JEWISH LIFE AND THOUGHT IN AN ACADEMIC COMMUNITY. . . . . . . . . . . . . . . . . . . . . . . . . . . .HENRYCOHEN107 - In this essay, the author undertakes a study of the interaction and conflicts - between "town and gown," Jewish townspeople and University of Illinois academicians who are Jews, in the twin cities of Champaign-Urbana. While, Rabbi Cohen suggests, social pressures and "a latent supernatural faith" combine to keep the "town Jew" within the Jewish fold, "the gown Jew" frequently "has neither traditional belief nor strong social pressure to encourage his identity." PAGES FROM MY STORMY LIFE -AN AUTOBIOGRAPHICAL SKETCH.. . . . . . .MELECH EPSTEIN129 Melech Epstein, onetime editor of the Communist-sponsored Freiheit, is not alone in having become convinced of "the complete ideological and moral bankruptcy of Communism," but, unlike many of those who underwent similar experiences, he has taken it upon himself to chart the course of his wandering into and out of Communist sympathies. Many notables appear in these reminiscences -Abraham Cahan, Emilio Kleber, Michael Gold, Leon Trotsky, David Dubinsky, Frank Murphy, and Benjamin Mandel, among them. His memories constitute, as he says, "the story of a generation." REVIEWS OF BOOKS Adlcr, Selig, and Thomas E. Connolly, From Ararat to Suburbia: The History of the Jewish Community of Buffalo. Reviewed by Louis R. Harlan. . . . . . . . . . . ... .. . . . ... . . ... ...... . . I 77 Genazim: Kovets L'toldot Ha-sifrut Ha-ivrit B'dorot Ha-achronim. Reviewed by Elias L. Epstein.. .................................. 178 Stein, Leonard, The Balfour Declaration. Reviewed by Carl Hermann Voss.. .............................. 180 Brief Notice ...................................................... INDEX T O VOLUME XIV.. ............................... 185 186 ILLUSTRATIONS Part of the University of Illinois Campus, page 1 2 I ; Melech Epstein, page 139; Ellis Island, page 140; Chaim Zhitlowsky, page 157; David Dublnsky, page I 58; Chaim Weizmann, page 175. Patruns for 2962 T H E NEUMANN MEMORIAL PUBLICATION FUND AND ARTHUR FRIEDMAN LEO FRIEDMAN 9 1 BERNARD STARKOFF Published by THE AMERICAN JEWISH ARCHIVES on the Cincirmati campus of the HEBREW UNIONCOLLEGE -JEWISHINSTITUTE OF RELIGION NELSON GLUECK P~esidmt @ 1962, by the American Jewish Archivcs Jewish Life and Thought in an Academic Community A Case Study of Town and Gown HENRY COHEN One of the most highly prized values of the Jewish heritage is a profound respect for reason, a reverence for learning. Homage to the intellect was frequently expressed by the sages of the Talmud, but it is the pulpit of today that constantly reminds the American Jew that his faith has the deepest regard for the mind of man: "A student is like a seed in the ground; once it sprouts it grows toward heaven." If it be true that Judaism does so respect reason and the intellectual, one would expect that the Jewish academic community would be attracted to a faith which so exalts man's rational powers. This is not the case. The vast majority of "Jewish professors" consider all religion to be either logically untenable or -in the case of liberal reinterpretations - ineffectual and without a raison d'ztre. Our "eggheadian" faith does not attract the professional egghead. Meanwhile, back in the synagogue, the rabbi continues exalting the value of reason - while those Jews whose personal creed is the intellectual search generally look upon Judaism as middle- to lowbrow. Perhaps it is time that Jewish religious leaders came to regard more seriously not simply abstract intellect, but the Jewish intellectuals on our college campuses. Perhaps it is also time for the Jewish professor to give more serious consideration to a faith which does hold that "an ignorant man cannot be pious." The purpose of this study is to examine Jewish life and thought among the faculty members of a particular university community and to delineate those characteristics that are distinctive when The author is rabbi o f Sinai Temple in Champaign, Illinois. 107 compared with the life and thought of the local "town" Jews. After observing the more striking contrasts between "town and gown," we shall view the academic community more closely, attempt to discover the marked differences within that world, and speculate as to why they obtain. The bisected community which we shall be discussing is not large - approximately 2 5 0 families, almost equally divided between town and gown and circling the campus of the University of Illinois in Champaign-Urbana. How "typical" this academic community may be is an open question requiring more general research. This particular study is based to some extent on a questionnaire which was circulated in the Spring of 1961 among Jewish faculty families and among members of the "town" community of a similar age grouping: A limited number of interviews were held to clarify crucial areas. These techniques were employed by the author, who -as rabbi in the community for only three years - felt himself in need of relatively reliable data so that his accumulating impressions would be somewhat biased by the facts. Any study of "town and gown" should carefully consider the particular town that is the basis for comparison. In the twin cities of Champaign-Urbana live approximately 77,000 people; about I percent of them are Jews. The community's chief "industry" is the university, and the academic families, coming from all over the United States and indeed from all over the world, contrast dramatically with the native Midwestern businessman. The Jewish "town" of I 2 2 families is exceedingly well integrated into the larger community. There is, for instance, no discrimination in the country club, which includes many Jewish members. There are no Jewish neighborhoods, and - while parents socialize largely with Jewish friends - their children do not form a "Jewish crowd" and do socialize quite freely within their schools and neighborhoods. While there is no significant anti-Semitism, a few bigots are "known," and there is considerable sensitivity to Gentile opinion. Half of the I Seventy-three faculty families responded, representing 76 percent of the cross section selected for the questionnaire. Fifty percent of the sampling of fifty-two town families responded. The author wishes to express his gratitude to Dr. Stanley Stark for his aid in the preparation of the questionnaire and to Mrs. Esther Steinberg and Mrs. Gertrude Lazerwitz for their aid in computing the data. JEWISH LIFE AND THOUGHT IN A N ACADEMIC COMMUNITY 109 Jewish husbands are independent businessmen, and over half of them deal in clothing, food, or liquor. Thirty-two percent are professional men, of whom two-thirds are in the medical field. There are townspeople in real estate, scrap iron, manufacturing, and wholesaling; and there are a few salesmen and skilled workers. T h e Sabbath faces its usual competition with one additional feature: Friday is shopping night. Most characteristic of the town are the deep divisions that make for proud denominationalism in larger cities, but that dramatically inhibit Jewish life in a smaller community. There are the "old families" of German background. In 1904 twenty-two of these families founded a Reform congregation. Their children are still quite active in Sinai Temple and look back on "the old days" when the temple was closely connected with the Hillel Foundation, which - as a national movement - began at the University of Illinois and which shared its rabbi with the community. In 1950, the temple elected its own rabbi, and the Hillel director served the needs of more than 2,000 students. There are the "old families" of East European background who look back to 1912, when their community began to take shape, and to a shul that is no longer active. Some are now members of Sinai Temple, especially if they have young children. Almost all are quite active in B'nai B'rith and Hadassah. Finally, there are the families who have moved to ChampaignUrbana during the past twenty years from urban Jewish areas. They represent a cross section of Jewish life and are most notable for having a high proportion of professional (especially medical) men. Most of these couples are quite happy to live in this small Jewish community that is highly integrated into the larger community and that has little of the intense Jewish cultural life of metropolitan areas. Some do reminisce about the old shul or Jewish center in Chicago, and a few enterprising and understanding students satisfy this nostalgic hunger by importing delicatessen products and selling them to the exiles. T o speak of the Jewish faculty families as a "community" is misleading, as Jewishness is - for many - an insignificant aspect of their lives. Nevertheless, it is a common, if not a uniting, factor, II0 AMERICAN JEWISH ARCHIVES, NOVEMBER, 1962 and we are concerned with how the "Jewish professor" reacts to his ethnic and religious background."e shall rather arbitrarily consider as "Jewish" all faculty members who were raised by parents who considered themselves Jewish or who converted to Judaism and who have not converted to another faith. There is no "religious" listing of the academic staff, and so the precise number of Jewish families is a matter of some conjecture. The United Jewish Appeal "list" includes all those known to the identifying members of the community and totals I 17. Estimates run as high as I 50, but for the purposes of this study we shall consider the "known" community. Those who have not been detected by the UJA perhaps deserve to be considered "assimilated." There are no reliable figures on the growth of this community. According to one of the older families, in 1912 there were four Jewish members of the faculty. The majority seems to have come to the University during the past ten years, and at the present time approximately 6 percent of the total faculty is Jewish. Of these, 33 percent are in the social sciences; 30 percent in mathematics and the physical or biological sciences; 16 percent in engineering and related "applied" sciences; I 5 percent in the humanities; and 6 percent in miscellaneous fields - including a football coach and a fencing master. The largest concentration is found in the department of mathematics: sixteen in all. Other areas with prominent Jewish representation are psychology, sociology, and physics. This is a young community, and the father's average age is close to forty. Approximately two-thirds of the academic community are first generation - that is, born in America of at least one foreignborn parent. About one-sixth are foreign-born, and the remaining sixth, from second-, third-, and fourth-generation homes. Thirtyseven percent were reared in homes which they considered Orthodox; 3 I percent Conservative; 1 2 percent Reform; 20 percent culturally Jewish but nonreligious.3 Forming the larger proportion, Our concern, of course, extends to wives and children. Since, however, the occupational difference is the focus of this study, we shall emphasize the husband's attitudes and record the wife's views only when she differs markedly. 3 These figures, and most percentages to be cited, are approximations based on returns from seventy-three families and projected on the basis of general knowledge o f the JEWlSH LlFE AND THOUGHT 1N AN ACADEME COMMUNlTY 1I I then, are the children of the later Eastern European immigrants, children who were raised in the stormy days of the Depression and New Deal. N o longer could a bright young man so easily take the giant step from immigrant to clothing manufacturer or independent merchant. Some of the sons are working their way up in large corporations or have entered the legal or medical profession. Others have found a satisfying way of life in the academic world, where status is not determined by money or birth or religion, but by one's ability to understand a world in which the sons of immigrants are less likely to go into business for themselves. Having sketched the two communities in broad outline, we turn now to our central area of concern: H o w do town and gown differ regarding their Jewish life and thought? T h e most obvious difference is that of institutional affiliation. T h e percentages of families affiliated with either the temple or the local B'nai B7rith are: 96 percent of the town and 34 percent of the gown!4 T h e effect of children on affiliation is clearly seen when we observe that approximately 5 5 percent of the faculty parents who have children of Sunday school age are members of the congregation, membership being a prerequisite for sending the children to the school. Virtually all town children attend the school. T h e impulsive explanation for the smaller proportion of faculty "affiliated" is that the academic community is "not religious." If by "religious" are meant traditional observance and worship, then the townspeople are hardly more distinguished by a personal need for faith. T o cite but one statistic, while only 1 5 percent of the faculty members attend worship services on at least six Sabbaths nonrespondents to include all I I 7 Jewish faculty members. Some figures (e. g., departmental distribution) are readily available and do not require an estimate. 4 Eighty-four percent o f the town are affiliated with the temple. The additional r t percent are generally more traditional families who have no children o f Sunday school age and for whom B'nai B'rith membership is the preferred form of Jewish affiliation. Thirty-two percent o f the gown are temple-affiliated. An additional t percent are members o f B'nai B'rith. I12 AMERICAN JEWISH ARCHIVES, NOVEMBER, 1962 during the year, the proportion of temple-going townspeople is but zs percent - not so dramatic a contrast as to account for the very much higher percentage of town affiliation. There must be more significant factors. In the town, church or synagogue affiliation is an almost universal custom among business and professional people. A "good citizen" supports his church - this is almost a sine qua non for civic respectability. Furthermore, the Jewish citizens, with an eye on non-Jewish opinion, have the additional incentive of wanting their community to be well-respected by the larger society. One Friday evening, shortly after the stores began Friday night opening, some twentytwo Methodists visited the synagogue service unannounced and ournumbered the Jews in attendance. The congregation was informed of this exposure of Jewish religiosity. On the next Sabbath there was a near-capacity congregation - but no Methodists. In the town, religious affiliation is "the thing to do," and the Jewish community is not going to be the exception. In striking contrast, there is no comparable custom within the academic community. In fact, middle-class organizational life in general and religious institutions in particular are considered rather low-brow by large numbers of the faculty. A typical comment was that of a professor who admitted that Judaism has stood for important values, namely, love of learning and concern for human rights; however, he continued, these values he could find more easily in the academic world than in the local Jewish community. The implication of this and of numerous other attitudes indicates that the University itself has become, in a certain sense, the religion of the faculty. How many aspects of religious faith and fellowship we find in the Academic Commitment! There is the dominant philosophy of naturalism. Its method is scientific; its faith, that all being can be explained in terms of a single order of efficient causation in which a supernatural Deity has no place; its morality, the ideals of humanism rooted in finite human experience; its messianic hope, that man through understanding the consequences of his actions -can build a better world. There are, of course, denominations. The "high church" of Art and Humanities expresses in the aesthetic mode JEWISH LIFE AND THOUGHT IN AN ACADEMIC COMMUNITY 1x3 man's striving for fulfillment. There are the monks who seem remote from human life, but who commune with Nature in search of deeper Knowledge. Certainly there are those who consider the Social Gospel to be the justification of all learning and who work for the improvement of human relations in the larger community. There is even the skeptic who analyzes the world, but can find no naturalistic reason to care about humanity. Finally, as in many religions, there is a fellowship that is so exclusive as to be in conflict with the universal ideals of the faith. Thus, the Academic Commitment generally espouses democracy and the maximum interaction between groups, while the faculty families voluntarily segregate themselves into a kind of intellectual country club with its departmental clans. Frequently condescending towards the provincialism of the Midwesterner, the academic club is virtually closed to even the more intelligent members of the larger community.5 With such a faith and fellowship, can we be surprised that conventional religious affiliation does not have a powerhl appeal? There are those who are not entirely satisfied with the academic creed, who want "something more." Still, the primary force behind the affiliation of most academic families is: "So the children should know something." Following a common urban pattern, once the children are of Sunday school age (rarely before), the parents "join." They want their children to understand the history, the literature, and (in some cases this is a concession) the religion of their cultural heritage. Some feel quite strongly about the survival of Jewish life; others simply wish the child to feel secure as part of the group with which he will be identified by society. A condition that does not exist in the town is the real possibility of raising a child without any formal religious education. The case is otherwise in the gown. Almost half of the academic families are able to dispense with religious education for their children, because church affiliation is far from universal among the faculty. Especially if the family lives in a University neighborhood, little Sammy's friends can come over on Sunday morning to play space man instead 5 This degree o f closeness -it has been suggested - is particularly pronounced in academic communities which are cut off from large centers of culture. of trundling off to Church school. When, however, there was a room-shortage in the temple and the suggestion was made to suspend the kindergarten temporarily, it was the town-mother who objected: "But the neighbor's child goes to Church!" So the absence of a compulsory social custom and the presence of a community that seems to provide a way of life - these factors, together with the more commonly cited condescension towards religion, are decisive in explaining the difference between town and gown in the quantity and quality of affiliation. Nevertheless, affiliation itself barely indicates the attitudes towards faith and people. In comparing first the religious attitudes, we will not insist on one definition of "religious." Rather shall we examine separately certain aspects of life and thought that have historically been considered elements of the Jewish faith: a belief in God; an ethical way of life; the use of traditional symbols for worship and home observance; and the study of Torah. T h e most significant difference may well be the contrast between the naturalistic orientation of the faculty and the supernaturalism of the town. T h e belief that . . . there is a God who is all-powerful, all-wise and all-righteous . . . [who] guides and controls our destinies . . . who somehow "hears" the prayers of man . . . was held with or without qualifications by 74 percent of the townspeople p01led.~O f the faculty, however, only about 8 percent of the men and 1 5 percent of the women expressed agreement with this traditional theistic view. Included in this handful are those who, while not comfortable with a faith in a righteous, all-powerful Being, do believe in a God not reducible to aspects of nature or man's aspirations. Some may hold to a pantheistic mysticism somewhat parallel to the Emersonian tradition in the Unitarian Church. There is also a trace of interest in the ideas of Milton Steinberg and Martin Buber. Nevertheless, the existence of a God who is considered a Being with awareness is not taken seriously by over go percent of the academic community. This is not to say that our professor is without a kind of faith. 6 Seventy-two percent of the men; seventy-six percent of the women. JEWISH LIFE AND THOUGHT IN AN ACADEMIC COMMUNITY "5 Eighty percent of the responding faculty members expressed agreement with the statement: If a man learns to care for the well-being of the oppressed and the stranger and to strive for a world of righteousness, he will find more satisfaction in life than will a person whose concern is limited to himself and his immediate friends and family. This proposition is the basis of Mordecai M. Kaplan's value theory: "When we defeat love by yielding to an impulse which we share with the sub-human, we cannot be happy."? Awareness of God is, for Kaplan, the "feeling that man's ethical aspirations are part of a cosmic urge, by obeying which man makes himself at home in the ~ n i v e r s e . "Our ~ professor generally would agree that the universe is so constituted that man will feel "at home" when he follows the basic values of his Jewish heritage. H e feels, however, no need to label this quality of reality "God" or to speak of Godhood as whatever helps man towards this "salvation" or to use such vitalistic phrases as "cosmic urge." It frequently appears that our professor accepts the essence of Kaplan's theology but refuses to speak his language. Finally - and typically - the academic Jew does not care to participate in worship services for the purpose of assuring himself that his ideals will help him feel at home in the universe or experiencing fellowship with other Jews or affirming the worthwhileness of life. That is, he finds great difficulty in "reconstructing" the meaning of worship so that he may pray to a Power, Process, or Quality which is without awareness of man. There are exceptions: 10 percent of the faculty members are mn-supernaturalists who do attend services with some regularity. W e shall later discuss this perhaps significant minority. While h e r e is a marked contrast in theological belief between town and gown, the contrast in synagogue attendance is surprisingly mild. While three-fourths of the town expresses a belief in a super1 Mordecai M. Kaplan, Basic Values in Jewish Religion (New York: Reconstructionist Press, 1957), p. 89. 8 Kaplan, The Meaning of God in Modem Jewish Religion (New York: Behrman House, '937)9 pp- 244-45. natural Deity, only one-fourth attends services with any regularity as compared with I 5 percent of the gown. Among the townspeople, furthermore, there is no correlation between the "attenders" and the "believers." Perhaps the belief is superficial - what one is supposed to believe about God. More likely, there is here a latent faith in God that becomes activated in extreme situations when one's personal powers cannot meet an overwhelming crisis. An interesting side light is the discovery that while the faculty wives are almost as naturalistically inclined as their husbands and attend services with the same infrequency, when they do attend, they seem to have a more meaningful experience. They are particularly more prone to be introspective, to attempt self-understanding and to find a feeling of serenity in the service.9 N o such discrepancy between the experience of the town husbands and wives was evident. Turning briefly to our approximation of religious observance in the home, we can observe an interesting phenomenon among the faculty families: While 6 percent do not eat pork, 17 percent light Sabbath candles, 3 0 percent hold a Passover seder regularly - and 50 percent light Hanukkah candles! T h e most marginal of families visit the sisterhood gift shop and the children's library before Hanukkah. T h e Christ in Christmas makes it most difficult for Jews to leave Judaism altogether. T h e ethical aspect of religion does not lend itself to statistical comparisons. Both town and gown are "for brotherhood." Their contrasting views regarding specific social issues reflect the general difference between academic values and middle-class standards. It might be more fruitful to ask to what degree, if any, our two Jewish communities differ in their social concerns from the larger communities of which they are a part. T h e popular image of the academic world is that of a nest of long-haired radicals. Actually, there is wide variety of social viewpoints - varying from predominantly Republican faculty neighbor9 Various kinds of worship experience were tallied, and - based on the same scale the wives scored 76 to the husbands' 4 2 . For example, 3 3 percent o f the wives stated that, during services, they frequently "try by self-understanding to resolve [personal] problems." Only 4 percent of the husbands admitted to self-examination during worship. JEWISH LIFE AND THOUGHT IN AN ACADEMIC COMMUNITY 117 hoods to a department known for extreme conservatism to the social scientists who generally take "liberal stands" on national and community issues. T h e Jewish faculty members are active, out of proportion to their numbers, in the local organizations concerned with assuring equal opportunities for members of minority groups. While Jews represent about 6 percent of the faculty, they provided 18 percent of the signatures on a controversial petition in behalf of academic freedom. Eleven percent of the social scientists are Jewish - perhaps another indication of concern with society and its problems. T h e factors involved in this kind of concern are problematic. Some faculty members would look to immigrant parents with their consciousness of minority rights. Others may speak of a religious heritage. Whatever the reason, whenever there is a pressing issue involving human rights at an open meeting of the City Council, a minyan is present. T h e townspeople are part of a Midwestern middle-class community. Such a large proportion of the Jewish families are, however, from urban immigrant backgrounds that there is no clearly dominant view on any social issue. A significant proportion of Jewish families do participate in the League of Women Voters, braille programs, and other civic endeavors; but -and this is pure impression -the Jewish community does not appear to be any more active in these areas than are the liberal Protestant fellowships. As would be expected, the town merchant does not share the professor's enthusiasm for such measures as a state Fair Employment Practices Commission. Turning finally to the study of Judaism, we find that in neither community is there anything approaching the traditional concern with Torah as a guide for living. Among the faculty members there is some concern with the problems of being Jewish today. A group of professors meet triweekly to discuss such themes as the constants of Judaism, and there is interest when the temple's adult education program deals with the theologies of Kaplan, Steinberg, or B u b e r . ~ ~ T h e mood, however, varies from mild curiosity to a search for meaning that never seems to be answered . . . again, the desire "for something." lo About zo percent of the faculty show at least some interest in these discussions. Within the town, there is no such searching. The townspeople, by and large, have few conscious doubts about their Jewishness and Judaism. Their views are more settled, and they are less inclined to question them. A small Men's Club holds a monthly Bible class, and the preferred sermon topic is Jewish history and literature. What is sought from these studies is more knowledge about the Jewish heritage and, perhaps, some general principles for living. Excursions into such questions as how the values of Torah can be applied to social and economic realities are often considered "not Jewish" and an unnecessary duplication of news commentary. W e have been emphasizing the contrast between the Jewish academic and town communities. Only in the area of ethical standards have we compared the Jewish with the non-Jewish faculty. Further study along these lines would be of considerable interest. Exactly how church-going is the Gentile professor? Are his philosophic views as thoroughly naturalistic as those of his Jewish colleague? According to one non-Jewish observer, with the exception of a few departments, such as agriculture, the naturalistic view is completely dominant, but the Jews are more outspoken in expressing it. Of particular interest is the virtual absence of religious existentialism as a point of view that is considered seriously. There is a professor who claims that he is the "only one on campus." If this university is typical, it suggests a perhaps unwanted insight: that the profound philosophies of Paul Tillich, Reinhold Niebuhr, and Martin Buber -which are supposed to be stirring intellectual currents in our time - are causing scarcely a ripple in academic circles outside of the seminaries. When Jewish life is considered in its nonreligious aspect, the faculty community appears considerably more involved than has been indicated thus far. For example, about 60 percent of the faculty have contributed to the UJA at least twice in the last three years, and this is easily as high a proportion as the town can claim. Approximately 2 0 percent of the Jewish faculty members have stated that at least 7 5 percent of their close friends are Jewish. Even among those who make no contribution to any Jewish institution or philanthropy (one of the better signs of marginality in our gown community), approximately half of the respondents observed that JEWISH LIFE AND THOUGHT IN AN ACADEMIC COMMUNITY I 19 half of their close friends are Jews. Almost everyone enjoys "Jewish" food and jokes, and the best-known Jewish author is Sholem Aleichem. All this is a reflection of the largely first-generation urban background. Consequently, a much more significant proportion of the faculty could be considered "ethnically," as opposed to religiously, oriented. Most characteristic of the nature of this ethnic identification is its wide variation - from the ardent Reconstructionist to the avowed assimilationist. While among the townspeople there is a rather even degree of ethnic involvement, within the University community there is dramatic contrast between the strongly identified who are trying to preserve Jewish culture in a Midwestern cornfield and the cosmopolite who feel that there are enough barriers between people in this world without the clannishness of Jews. Between the two extremes we find the larger proportion of the faculty, culturally affirming their Jewishness by discussing Jewish problems, giving to the UJA, and sending their children to Sunday school. Should one wish to compare the general ethnic involvement of town and gown, the two extremes within the academic community would cancel each other, and the town would be found to be more deeply conscious of its connection with the Jewish people. At least 60 percent of the townspeople would say that three-fourths of their close friends are Jewish - compared with 20 percent of the gown. Mixed marriages represent 6.5 percent of the town community and approximately 20 percent of the gown.I1 The four Jewish-born couples who joined the Unitarian Church are all academic families. A special kind of involvement with the Jewish people, though most notable among Jews who do not consider themselves ethnically involved, is the tendency to be "very much concerned" when Jews behave publicly in an unethical manner. Sixty-eight percent of the responding town men, as compared with 3 0 percent of the gown men, expressed such concern.Ia Among the most concerned in the I' In both communities, in about one out of three instances, the children are being raised as Jews. I a An interesting "sex-difference": neither town nor gown wives were nearly so concerned with non-Jewish opinion as were their husbands. The figures for the ladies: Town - 3 z percent (cf. 68 percent) ; Gown - I o percent (cf. 3 0 percent). town are a few families who are members of the American Council for Judaism. W h y does the academic community present the unusual configuration of ardent ethnic feeling, a mild affirmation of Jewishness, and an outright assimilationist view -all expressed by families from largely first-generation urban backgrounds? W e shall later examine these attitudes more closely. For now let us suggest that once the memories of Jewish culture become vague, the town Jew can still find reasons to remain within the fold: he retains a latent supernatural faith, and the larger community expects him to be Jewish. By contrast, once the gown Jew no longer finds meaning in the ethnic fellowship or the folkways, he has neither traditional belief nor strong social pressure to encourage his identity. While some still feel closely attached to Jewish cultural life, most express a mild nostalgia, and a sizable portion drift away altogether. One could argue that the conventional divisions of Orthodox, Reform, and Conservative Judaism are replaced within the academic world by ethnic "denominations." W e have attempted to delineate the more distinctive features of the University Jewish community as compared with that of the town. W e have observed marked contrast in the areas of institutional affiliation, religious orientation (from theological belief to the study of Torah), and ethnic involvement. Let us now move our camera in for a closer view of the differences within the academic world. The danger in discussions of "character-types" is that we often fail to see the trees for the forest. W e see percentages instead of people. In speaking of the "typical view," the minority report may be omitted. Because of the very small number of faculty families who have a religious orientation, it is more helpful to subdivide the community into the ethnic denominations suggested in the previous section. These divisions were determined by an EI (ethnic identification) scale, which included such items as proportion of close Jewish friends, the factor by which Jewish philanthropy exceeded giving to P.-\RT OF T H E UNIVERSITY OF ILLINOIS C.%MPCS A kir7d of i~rtellertunlcountry rlrrb (see p. I OR) JEWISH LIFE AND THOUGHT IN AN ACADEMIC COMMUNITY 123 non-Jewish causes, familiarity with Jewish literature, concern with Israel, etc. Those who scored 60 or above were considered to have a strong EI and included 2 3 percent of the total community. Those scoring below 60, but contributing to any Jewish institution or philanthropy - and not advocating the assimilation of Jewish life were considered to have a weak EI, and they made up 47 percent of the community. Thirty percent contributed to no Jewish cause or favored assimilation - and were considered marginal. Let us now attempt to portray these three different approaches to Jewish life. Our strongly identified individual is most willing to participate in Jewish life, sometimes as a leader, but certainly as a worker for the UJA or as a speaker for the temple sisterhood. He feels that all American Jews have an obligation to support Israel. He almost certainly has a Passover Seder at home and, of course, lights the Hanukkah candles. He probably eats pork products, although onefifth of this 2 3 percent does abstain. More likely than not -especially if there are children - his wife will light the Sabbath candles. He remembers a little Hebrew, and may send his child to the midweek Hebrew school. Almost three-fifths of those in this category attend worship services at least six Sabbaths during the year. The remaining two-fifths attend only on the High Holydays. When asked why they attend on the High Holydays and not throughout the year, they may reply that the High Holydays afford an opportunity for "continuity with my personal and Jewish past" or that it is a "tradition without religious implications"! Whether "religious" or not, the strongly identified want Jewish life to survive because of the values of Jewish culture and because of the contributions which that culture can make both to Jews and to mankind. Our "weakly identified" individual joins the temple so that his children can learn "something" about their cultural background. Occasionally he attends Jewish programs of particular interest to him, but his attitude is one of curiosity rather than of involvement. H e gives to the UJA, but is not likely to feel that all American Jews have the same obligation. Although his children attend "religious school," he sets an example of consistent unconcern with "religious" activities; he finds no meaning in Sabbath services, nor does his wife light the Sabbath candles.I3 In fact, less than half this group attend on the High Holydays. When asked why they send their children to study a religion which the parents do not practice, they may reply: I'm not trying to encourage my children to be what I'm not - religious. I only want them to know something about their cultural background. T o know about Jewish history, literature, and religion is part of their education. They are Jews . . . and are going to be identified as such. There are one or two families who voice the desire for a completely secular school. There are even parents who wish to send their children to the religious school, but who -as a matter of principle - refuse to join the congregation that makes the school possible. The marginal Jew, representing almost one-third of the community, feels no religious and the vaguest ethnic tie. One sure sign of marginality is that not even Hanukkah is observed! H e has slight interest in Israel and an equally slight concern lest American Jews become too involved with a foreign state. His children do not attend Sunday school: W h y impose on the child an ethnic connection that has no meaning for the father? Nevertheless, it is possible that half of his close friends are Jewish! While the more identified Jew explains the high proportion of his Jewish friends by saying: "I like Jews," his more marginal colleague might say: "I like people from the Eastern seaboard," or "There happen to be a large proportion of Jews in my department." The deeper question must be: W h y are some families more ethnically identified than others? Among the factors having no effect were departmental affiliation, propensity to join organizations in general, and having been a bar mitzvah! The vast majority of the total community was reared in first-generation Conservative or Orthodox homes, and whether their subsequent identification has become strong, weak, or marginal seems to hinge upon the pleasantness of their childhood associations with Jewish life and tradition. The more strongly identified remember with real nostalgia the seder, 13 Only two families were found to have a weak ethnic identification and a strong religious orientation. JEWISH LIFE AND THOUGHT IN AN ACADEMIC COMMUNITY IZS the Sabbath eve candles, and even the heder! Less obvious was the finding that, while active Orthodox homes often influenced their sons to remain very much a part of the Jewish people - if not of their religion -there were among the marginal Jews hardly any instances of the classic rebellion against a rigid home. The typical recollection was a neutral feeling towards Jewish life as a child. Traditions were not strictly observed, and disinvolvement was easy because there never had been an intense involvement. Instead of ambivalence, there was more usually an almost "understanding" attitude towards the family, unsentimental and objective. The evidence is too slim for more than pure conjecture, but perhaps the parents of the Depression years were not quite so rigorous as were the earlier immigrants. W e turn now to an area of crucial importance for all those concerned with the Jewish faith and its future. What meaning do the more religiously oriented professors find in their Judaism? W e shall be concerned with the small number - 1 5 percent - who attend worship services at least six Sabbaths during the year, for this attendance indicates at least a willingness to use religious symbols to express certain aspirations. O f these, two-thirds would consider themselves naturalists who could never believe in a supernatural Deity. What do they find in religious tradition that eludes their equally naturalistic colleagues? Themost dramatic fact is that seven-eighths of the religiously oriented have a strong ethnic identification. These are the families who come from Conservative or Orthodox homes, in which Jewish culture was warmly present - families who have deep attachments not only to religious traditions, but also to that cluster of nostalgia called yiddishkeit. With two individual exceptions, the religiously oriented have extremely close ties to the Jewish people as people. In most cases, then, a deep feeling for Jewish culture in all its forms seems a precondition for a willingness to worship within the tradition. One is led to conclude that the ethnic tie is primary. Certainly one professor's debt to Mordecai Kaplan is suggestive: I wanted emotionally to stay, and Kaplan made it possible. Reconstructionism was a way out. I found I could preserve Judaism and reject the [traditional] theology. There are no sons of Reform homes among the religiously oriented, for the Reform home in the thirties did not provide the ethnic tie that seems to be needed to hold the Jew who has lost his theistic belief. If the religious service is primarily a way of expressing an identity with the Jewish community, why should he bother? Before we jump to the impulsive conclusion that all such worship is simply Jewish togetherness in religious clothing, there are additional factors to consider. Once our naturalist accepts the symbolism and attends services, he may well find the worship to be an "opportunity to express certain feelings," feelings of gratitude and appreciation that he does not take the time to express in everyday life. Then there is the well-attended Unitarian Church off the campus, a reminder that a naturalistic faith without a strong ethnic tie is possible. The question remains: W h y do half of the strongly identified naturalists feel a desire to participate in religious worship, while the other half do not? Among the "secular ethnic," 40 percent were in the fields of physical science or mathematics; among the "religious ethnic," there was not a single professor from these fields!I4 In contrast, social scientists -out of proportion to their numbers within the community - were willing to become part of the congregation.IS Could it be that social scientists, who are often concerned with the symbols of man and society, are more willing than the physical scientists to view religious literature in a less discursive and more aesthetic sense? Possibly the community concern that led the social scientist to his profession might encourage an interest in the religious community and its attempts to express man's aspirations. As for the physical scientist, he often regards himself as "hardheaded" and considers concern with religion as intellectual fuzziness. Perhaps significant is Anne Roe's finding that a group of research physicists "was largely free of present parental ties of r4 This does not include such "applied" sciences as agriculture, engineering, and animal science. Fifty-six percent of the "religious ethnic" are in the social sciences, while 3 3 percent of the Jewish faculty members are social scientists. 15 JEWISH LIFE AND THOUGHT IN A N ACADEMIC COMMUNITY 127 any strongly emotional sort and without guilt over this."^^ This implies the kind of neutral objectivity towards the traditions of the fathers that is indeed the case in Champaign-Urbana. Still, such a conjecture rests on data too scanty to afford more than a cue for further investigation. Recalling our observation that the ethnic tie is usually a precondition for a religious orientation, we might conclude with an exceptional view. There are Jews with few cultural associations who, nevertheless, do find meaning in their faith. One such faculty wife has a word of counsel for the ethnic Jew: It is my opinion that the cultural aspects of Jewish life, such as they are per se, should serve primarily to unite and support the Jewish community in order that this community might extend and practice the basic ethical precepts of Judaism more forcefully within the whole community. Jewishness for the sake of Jewishness serves no such purpose. In reviewing our conclusions, we should look once more at the academic community as a whole. When the individual differences become blurred and we compare the Jewish gown with the Jewish town, we face again the uneasy challenge of the professional intellectual. H e is less likely to affiliate, for the University has become a sort of religion. Certainly his is a community which does not consider church affiliation as a necessary sign of respectability, and it is even possible for children to "get by" without a Sunday school education. Nevertheless, over half of "Sunday school parents" do affiliate, and a rather active participation in Jewish life can be for some 2 3 percent quite meaningful. T h e religious orientation is strikingly distinctive - dominantly naturalistic as opposed to supernaturally theistic. While accepting the essential value theory of Mordecai Kaplan, the gown typically finds no reason to use theological terms or to participate in worship services. Home observance is "for children only," and -while Sabbath candles burn in but a few homes -Hanukkah for most 16 p. Anne Roe, The Psychology of Occupations (New York: John Wiley & Sons, 1956), 215. 128 AMERICAN JEWISH ARCHIVES, NOVEMBER, 1962 parents is a therapeutic necessity. A large proportion of families are active in community and humanitarian endeavors, reflecting not only certain values within the academic world, but also their own immigrant-urban-Jewish background. While the townspeople are content with "Bible study," Jewish education for the professor has become a search on the part of a handful to find some deeper meaning in their Jewish identity. There is more involvement with the Jewish people than with the Jewish faith. Although the gown as a whole is not so ethnically identified as is the town, concern with the welfare of the State of Israel is as marked among the faculty members as among the townspeople. Most distinctive is the wide variety in the degree of ethnic identification. Compared with the town, there are more intense feelings of Jewish peoplehood as well as a more pronounced tendency towards assimilation within the academic community. Middle-class norms seem to encourage a dropping of certain aspects of Jewish cultural life, but do not invite even the native-born to assimilate altogether. T h e more ethnic professor may bemoan the integrationist effects of small-town life, of which he is not really a part -but once the cultural tie is broken, there is neither middle-class compulsion nor supernatural belief to hold him to his people. Within the gown community, we find that those who are closely identified look back on most pleasant home experiences centering around religious and cultural traditions. T h e most marginal are not found to be particularly rebellious - rather they appear neutral and unsentimental, and rarely was their home life so rigidly Orthodox as to prompt an angry rejection. Among the small group of naturalists who attend worship services with any regularity, almost all have a strong ethnic identification, but none of these are theoretical physical scientists. An intimate familiarity with Jewish traditions along with a willingness to look upon the symbols as the poetry of human aspiration - these are qualities that facilitate a faith for the Jewish professor. Pages from My Stormy Life- An Autobiographical Sketch MELECH EPSTEIN Heinrich Heine dubbed Communism "the gloomy hero" during the mid-1800's and thought "with dread and horror" of the time when it would achieve power. Others of a later day - Melech Epstein among them - discovered through personal experience the truth of Heine's prophecy. Born in 1889 at Ruzhanoi, Byelorussia, Melech Epstein was intended by his Orthodox parents for rabbinical studies, but before very long, as he has said, "the religious spell" of his childhood yielded to a "social concern, secular in character but no less fewent in spirit." That concern led the young Epstein into an impermanent afiliation with the Jewish Socialist-Territorialist movement (the "S-S," as it was known in Eastern Europe) ;at sixteen, he was a semioficial functionary of his local "S-S" party and an active participant in the revolutionary upheaval of 19of. His activities embroiled the young radical with the Cmrist police, from whose clutches on one occasion he barely escaped with his life. The autobiographical excerpt published in these pages begins with Epstein's immigration to America in 1913. The social concern to which he had devoted himself in Europe continued to characterize his career in America; it guided him into -and out of - the ranks of American Communists. Epstein's Jirst wife, Gisha Malkin, bore him two daughters; since 194.2, he has been married to American-born Jetti Seinfeld, who acts as his secretary and is described by him as "a tremendous help" in his work. Completed in 19f3, his valuable two-volume work, Jewish Labor in U.S.A., was followed a few years later by another useful book, The Jew and Communism. Now resident in Florida, Epstein is presently engaged in writing a series of profiles of distinguished Jigures - among them, Abraham Cahan, Joseph Barondess, Morris Hillquit, Meyer London, and Sidney Hillman - who, in his words, I3O AMERICAN JEWISH ARCHIVES, NOVEMBER, 1962 "helped to shape the cultural pattern of the Jewish community, particularly on the labor and radical sector." He anticipates also the publication of a complete autobiography. The editors of the American Jewish Archives take pleasure in presenting these recollections of a life that has been as colorful as, by its narrator's testimony, it has been stormy. This is the story of one man's life, but in a sense it is the story of a generation. T h e events that are briefly sketched here, however exciting, could have happened - and in many instances did happen to others of the same generation. M y generation came into the world a decade before the turn of the century, a twilight era in Czarist Russia. T h e old order was collapsing under the weight of its own decay. And the new one, still invisible, was throwing a long shadow before it. T h e youth in the big cities was dreaming the vision of the new world and feverishly discussing its shape. In the shtetl, the walls of the ghetto were tumbling and nothing solid had yet emerged to replace them. T h e old, tightly knit way of life, centered around the shul and the beth medrash, was being discarded. It was the last stage of the Radical Enlightenment, which, in its deep social concern and fervent appeal to the masses of the people to rise from their poverty and backwardness, differed basically from the previous Great Enlightenment, whose call had been directed largely at the successful and the educated. A restless youth, losing its old moorings, was painfully groping for a new purpose in life. It was a bewildering time, confused and yet pregnant with hope and radiant with faith. Between I 907 and I 9 I 3, I saw many of my comrades, landslite, and acquaintances take the road to America. This emigration fever infected a large segment of the youth. T h e defeat of the revolution of 1905 and an understandable reluctance to waste nearly four years in the Czarist army were among the major reasons. PAGES FROM MY STORMY LIFE - A N AUTOBIOGRAPHICAL SKETCH I31 An inner voice warned me that I had to call a halt to the past and start anew. And this could be achieved only in the new world. I was ready to leave Russia. My family bought the shifscarte, second class, on payments. Having been previously exempted from military service on account of poor eyesight, I did not have to smuggle myself across the German border and could sail from the then Russian port of Libau. In the middle of December, I boarded an old ship called, curiously enough, the Czar. The Czar was crowded. There may have been a dozen or more nationalities aboard. The largest was the Jewish; the smallest, the Finnish. The Finns, only about eight persons, were openly contemptuous of the Jews - I ate at their table. More urbane, they did not jeer, as the Ukrainians did, at the Jews praying in the salon on Saturday. The sea was rough, and the Czar, loudly creaking, treaded her way slowly across the ocean. The trip took two weeks. It was a great relief to see her tied up in New York harbor. The immigration officials were clearly not happy over the large human cargo the Czar had brought. The inspector for the second class greeted us with thinly veiled hostility. He spoke German and asked the future Americans tricky questions to conhse them. A nicely dressed young woman in front of me was asked, "How much is twice six?" The utter childishness of this question increased her nervousness -we were all highly wrought up and she could not utter a word. The inspector repeated the question brusquely, but the woman, now frightened, moved her lips without being able to say anything. She was taken away to Ellis Island for h t h e r examination. When my turn came, the inspector gave me one sharp look. "Were you in jail?" he asked. I was startled, and for a fleeting moment was ready to reply proudly, "Yes." Wasn't America the asylum for all the persecuted and oppressed? In Warsaw I had issued statements to comrades forced to leave the country testifying that they were politicals, to facilitate their entry into the United States. But an intuition sharpened by years in the underground prompted a firm Nein. I was later told that a truthful answer would have brought no end of trouble, that only a vigorous movement in my defense would have saved me from deportation. The inspector seemed hesitant to approve my entrance. H e reluctantly put the seal on my paper only after a young woman from a Jewish defense group intervened. The pier was dark and cold. A heavy rain was falling. I was among the few who were not met by anyone. W e felt miserable and helpless. The man from HIAS, who took charge of us, was encouraging. "We have had a dry summer," he said, "and the rains are badly needed. They are a good omen for you." It was December 2 4 , 19I 3, Christmas eve. My first glimpse into the mode of living of a family in America was not encouraging. Neither the cheerless rooms nor the drab furnishings of my Uncle Nehemye Markowitz7s apartment, in the Jewish community of Brownsville, Brooklyn, were more attractive than similar dwellings inwarsaw.= The apartment also lacked the tile stove we were accustomed to at home. M y two cousins, Meyer and Issie, were the first American youngsters I encountered, and I could not fail to observe the striking contrast between them and their counterparts in Eastern Europe. It was not easy to establish contact with them, and language was the least barrier; the difference in background and environment was a greater handicap. Doubtless, I looked no less alien to them, but as a greenhorn I was expected to be odd. However, they were good boys and helpful. What struck me most was the gulf between ' M y uncle had been among the first in our area to be arrested, before the turn of the century, and exiled to Siberia for alleged participation in a strike for higher wages. The Czarist government, in strict observance of its laws, could not exile him because he was under twenty-one. He was, therefore, ke t in prison for two years until he reached that age. Then he spent four years in Rberia. His close associarion with intellectuals in the remote hamlet of Siberia was a sort of college for him. PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH '33 them and their parents. Later I came to know the full extent of the acute problem facing many immigrant parents in their relations with native-born or Americanized offspring. T w o days later, I stood on the sidewalks of East Broadway. What a sight! Here, on one block and within a few steps of each other, were three Jewish dailies, the biggest of them the Forward, a labor Socialist paper, its modern ten-story building the highest on the lower East Side. T h e heavy traffic in and out of the building suggested clearly that 1 7 5 East Broadway had a significance beyond being the home of the Forward, a vital institution in itself; it was the address of an entire movement.= The animated movement of people on East Broadway was novel and stimulating. Yet it had a familiar ring. I was taken to Sholem's Cafk, half a block from East Broadway. There, under one roof, were more celebrities than one could find in many similar cafks in Eastern Europe combined. T h e freedom and composure of these novelists, poets, journalists, and labor leaders, sitting around little tables engaged in spirited discussions of world affairs, Jewish problems, literature, and art, excited my imagination. I wondered wistfully if I would some day find myself among those at the tables. No one has yet done justice to this famous caf6 of the Yiddish literati, the birthplace as well as the grave of many explosive ideas. T h e second famous institution on the East Side, Cafk Royal, on 2nd Avenue and I 2th Street, largely the gathering place of Jewish theater people, has also been rather neglected by the literature on the East Side. Non-Jewish intellectuals and Bohemians from Greenwich Village often showed up there, taking part in the discussions. T h e waiters at these cafks were characteristic types. They were on familiar terms with their customers, and some of them were in the habit of insisting on what the customer should and should not eat. It was in the old Jewish style. The Forward building was the headquarters of the Arbeiter Ring (the Workmen's Circle), the United Hebrew Trades, the Jewish Socialist Federation, and several local labor and cultural groups. It had a large auditorium for meetings and concerts. a I34 AMERICAN JEWISH ARCHIVES, NOVEMBER, 1962 For a new arrival of my background and age, the most formidable obstacle in the process of adjustment was the inability to take the measure of the new country in its entirety. From what I have seen of the world since, I believe that in no country were light and shadow so interlaced as in America on the eve of World W a r I. T h e absolute freedom of speech and assembly was exhilarating; in Russia I could only have dreamed of it. But the total absence of social legislation was baffling. T h e abundance, variety, and low price of food were amazing. But so was the want I encountered. Well acquainted though I was with poverty in the old country, it was on the streets of the East Side that I first saw - and not once - old furniture and bedding piled on the sidewalk, a child sitting on top, passers-by dropping coins into a plate - the family having been thrown out for failure to pay their rent.3 T h e Constitution guaranteed the right to belong to associations, yet millions of wage earners were arbitrarily denied this right and the protection to be derived from it. Many questions troubled my mind. T h e country was passing through a depression that was hardly mentioned in the press. Idle people had nowhere to turn but to charity. Public opinion in New York was excited by a young student, Frank Tannenbaum, leading the unemployed to seize churches for lodgings. This young man later became a solid social scientist and professor at Columbia University. I saw policemen swinging their clubs freely over the heads of pickets, a sight reminiscent of somewhere else. M y experience in the area which is now called human relations was full of contrasts, too. I recollect my first visit to Bronx Park on a summer Sunday for a picnic with friends. O n the grassy hills many other families were enjoying the sunshine. I heard many tongues; some I could not even identify. T h e scene was nearly idyllic in its tranquility. But a couple of months later a janitor in a Rent gouging immediately after World War I provoked many rent strikes. Some blocks were actually littered with the furniture of evicted families. I took part in two rent strikes in Brownsville. 3 PAGES FROM MY STORMY LIFE -AN AUTOBIOGRAPHICAL SKETCH '35 building in the heart of The Bronx - a section rapidly being built up by Jews - asked me softly whether I was a Hebrew, and then stated, "The policy of the management is not to rent to Hebrews." Reporting this experience to friends, I was shocked to learn that discrimination against Jews was rampant in many parts of the country, in hotels, summer places, restaurants, and clubs. Such social discrimination was unknown within the Pale of Settlement in Czarist Russia. A couple of summers afterwards, I was in the Catskill Mountains, in New York State, looking for a room. Unwittingly, I rang the bell of a non-Jewish guest house. When the woman came to the door, I saw my mistake. Sensitive to being rebuffed, I blurted out, "My name is Epstein; I am a Russian Jew." For a moment the woman did not seem to understand. Then she called to her daughter, a girl of sixteen, and with a pleasant smile said, "This is Mr. Epstein. He is a Russian Jew, and he will stay with us." Lumps came to my throat, and I could not utter a word. During the war I was sent on a tour by the People's Relief Committee, as far west as Denver and south to San Antonio. It was my first glimpse of the country. I liked the wide boulevards of Kansas City and was charmed by the general simplicity and friendliness of the people. The vastness and magnificence of the Rocky Mountains were breath-taking. Everywhere men and women were working, and no one seemed to regard manual labor as beneath his dignity. But this pleasant impression of the American landscape and people was shattered at the first railway station in the South. I had heard in Russia about the treatment of Negroes in the American South, but the actual sight of the sign "For Whites Only" on waiting rooms and ticket windows was incomprehensible to me. In Montgomery, Alabama, on entering a streetcar, I inadvertently took a seat in the back. When the conductor told me to move, I refused, as a protest against segregation. He threatened to stop the car. In the commotion, I observed that not only the white passengers, but the Negroes as well, shot unfriendly glances at me. I had taken one of their seats. Sheepishly, I moved to the front. I learned subsequently that many of the European intellectuals on their first trip to the South had similar clashes with streetcar conductors. The Mexican market in San Antonio was colorful and exotic, particularly at night. But I was pained by a "feature" of this old town not mentioned in the illustrated folders for tourists - the Mexican quarters. I could not help comparing these bare, ramshackle hovels, hot in the summer and cold in the winter, with the peasant huts in Russia with their mud walls and thatched roofs; the latter won out. The Mexican quarters in San Antonio were abolished in the thirties. The Ludlow Massacre of April 20, 1914, produced a feeling of horror among radical immigrants.4 It could not have happened in old Europe. Later I hurried to 26 Broadway to witness a mourning demonstration in front of the Rockefeller offices and was impressed by the presence of several clergymen in their vestments among the paraders. This, too, could not have happened in old Europe. Months afterwards, I sat in a crowded room in the New York City Hall, listening breathlessly to a cross-examination of John D. Rockefeller, Sr., then a symbol of hard and callous America, by a foreign-born labor leader and a Jew, Samuel Gompers. The hearing was conducted by the recently created United States Commission on Industrial Relations, headed by Congressman Frank P. Walsh. Old John D., surrounded by detectives, had to answer many embarrassing questions. Thousands of recent arrivals, young men and women, carrying a vision of a free and just America, found it difficult to orient themselves in this maze of contradictions. Conflicting impressions caused conflicting attitudes. Many, disillusioned, longed for the social romanticism of the underground movement. I was not among them. Instead, I began to look more closely into the various political trends. Gradually, other sounds reached me. I became aware of a current of social unrest moving across the country, reflected in the 4 A colony of tents of miners striking against the Colorado Fuel and Iron Company was razed by state troopers. Among those burned to death were eleven children and two women. PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH '37 muckraking political literature. Taking up the study of the country's past, I gained a keener perception of the essence of America and its destiny. Four years after my arrival, when many of my comrades and friends, of all ideological groupings, began a small trek back to Russia during the short life of the Provisional Government of 1917, it did not even occur to me to do likewise. T o me, as to an overwhelming majority of my fellow Jews, America was home. M y personal position was fluid, too. Knowing that I would not do well in a shop, I tried to earn a livelihood as a teacher in the newly organized "National Radical" day school. T h e pay was insufficient and irregular, and the program was not to my liking. Barely a week after my arrival, I had evidence, to my regret, that the old world and the new were not so dissimilar after all. One day, as I was looking through the Warsaw papers at the newspaper rack in the reading room on the third floor of the Educational Alliance on East Broadway, my overcoat, which I had thrown over the back of the chair behind me, was stolen. T h e loss of a coat early in January worried me. Luckily, however, the landsman with whom I shared a small room on Henry Street gave me his heavy sweater, and the winter was a mild one. Still, I didn't feel at ease walking the streets in a sweater. I began learning English in the day classes of the Educational Alliance. The students were mostly people who knew the language of their native country and were acquainted with its literature. But the method of teaching and the textbooks were those of the public schools. One can imagine my chagrin at having to answer the question "Who is a brave man?" with "A policeman is a brave man." It did not occur to anyone in authority to provide textbooks for foreign-born adults. I dropped out after a few months and took to reading the New York Times and a couple of magazines. In the beginning I could only catch the meaning of the articles, but gradually more words became familiar. T h e provincialism and one-sidedness of the big press of that time were irritating. Yet they seemed to mirror accurately the public mood. On the other hand, the small radical publications, frankly one-sided, provided me and my friends with facts considered "not fit to print" by the "capitalist'' journals of opinion. The meager material existence was compensated for by a filler cultural life. Evening schools, libraries, theaters, and concerts were more numerous and accessible than in Russia. Serious young immigrants filled the evening classes and crowded the libraries, eager to learn English and to read American books. Particularly attractive were the summer concerts in the recently opened Lewisohn Stadium. For twenty-five or fifty cents one could sit on a stone bench in the amphitheater and listen to Tschaikovsky or Beethoven played by a first-rate symphony orchestra. One had to come early to get a seat. I remember the enormous crowds when the Ninth Symphony was performed in the summer of I 9 I 5. Mounted police had to be called out to keep order outside the stadium, and the performance was repeated the following night. It was the first time I had heard this symphony. On a summer evening in 1960, my wife and I went to the same stadium to listen to the same symphony. The stone benches were half empty, though the higher-priced chairs were fill. What a difference between the cultural tastes of the young Jewish immigrants and present-day young America! I remember also the dance recitals of Isidora Duncan in a big theater during the war. The orchestra and the lower balconies were practically empty. Only a couple of front rows were occupied by well-dressed old ladies and gentlemen, devotees of Greek art. But the top balcony was crowded by the same young people who stood in long lines for tickets to the Lewisohn Stadium. A ticket cost only forty cents, but we often had to give up our supper to see Isidora Duncan, whose triumph in St. Petersburg was known to US. The intellectual superiority and political consciousness of the new immigration that poured in here after 1905 and the defeat of the first Russian revolution were largely responsible for the great organizational drives that changed the face of the Jewish community, doing away with the dreadfil sweatshop and raising the living standards and the human dignity of hundreds of thousands of wage earners through the building of enduring trade unions. Jewish AIELECH EPSTFIN Tltrrr rhir~gsrl1,rt I (see p. I 29) tfo rrxrrt PAGES FROM MY STORMY LIFE -AN AUTOBIOGRAPHICAL SKETCH I4' laboring people reached the general level of American skilled labor. Not the least meaningful accomplishments were registered in the political and cultural areas. Culturally, that decade witnessed a burgeoning of Yiddish letters that lasted until the late thirties. New vitality flowed into every phase of cultural activity. New magazines appeared, new literary trends emerged, and many books of a new crop of American Yiddish writers as well as translations were The Jewish theater found a discerning audience, and younger artists were given the opportunity to rise above the morass of the shund (trash) of Second Avenue. Politically, the Jewish neighborhoods in the East Side and Brownsville were the first to loosen the tight political grip of Tammany Hall in the big city. Indeed, it was a most fruitful, constructive, and hopeful decade. This animation served to cushion the painful process of acclimatization and adjustment for me and others like me. There was little time for brooding over disappointments or facets of American life we disliked. OF The Day LABOR EDITOR About two years after my landing, I became labor editor of the independent Yiddish liberal newspaper, The Day. The labor desk in The Day was an excellent vantage point from which to observe the growing labor and social movements in all their divisions. The deep reverence with which the ordinary Jew regarded the printed word, coupled with his excitability and traditional skepticism about men in authority, gave the labor departments of the Yiddish press a strategic position of influence and power unknown to their counterparts in the English papers, as the following incident will illustrate. After fourteen weeks of a lockout strike involving 50,000 cloak and suit workers in the summer of 1916, a settlement was reached. On that morning, I was tipped off by an excited young active striker that the agreement contained a couple of shady paragraphs to hide a secret concession to the employers. Always the crusader, I deemed it my duty to warn the strikers. Rushing to the telephone, I called my office and dictated an alarming story for a special edition. When the newsboys brought the edition to the strike halls, a tremendous uproar arose. Such was the resentment among the hundreds of shop chairmen, assembled to ratify the agreement, that it was immediately killed. T h e strike was prolonged for several days more, and Morris Hillquit, the counsel for the International Ladies' Garment Workers' Union, had to harness his great legal abilities to rephrase the paragraphs in question so as to make them acceptable to the workers. T h e alarm later proved unwarranted and the improvement insignificant. For months 1 could not show myself in the union offices. W a r relief and rehabilitation were the only areas in which broad segments of the community cooperated. T h e People's Relief Committee was the arena for this harmony. It was indeed a rare sight to see Labor Zionists and Socialist anti-Zionists forgetting their feuding for a moment. Even the heated controversy over the Balfour Declaration, and the break-up of the Jewish Labor Congress over this issue, did not disrupt the PRC. I was a member of the national executive committee of the PRC and the head of the volunteer section in Brownsville. For many months, hundreds of young men and women cheerhlly gave up half of their only &ee day, Sunday, to ring doorbells to collect relief for the war victims abroad. The first city-wide tag day, February 27, 1916, was an extraordinarily cold and wintry day. Felix M. Warburg, chairman of the Joint Distribution Committee, came to the headquarters of the PRC at 175 East Broadway to plead for postponement of the tag day. But the volunteers insisted on going out. One contracted pneumonia and paid with his life.5 T h e Bolshevik revolution left many of us bewildered. From here the issues between the Bolsheviks and their socialist opponents were unclear, except on war and peace. Pro-Ally in my sympathies, I could 5 Rumor had it that President Wilson proclaimed February Relief Day in honor of Samuel Gompers' birthday. 27, 1916, as the Jewish War PAGES FROM M Y STORMY L I F E -A N AUTOBIOGRAPHICAL SKETCH '43 not regard with favor the Soviets' separate peace with Germany, concluded at Brest-Litovsk. Only when the White Armies were marching from the south to the north, led by Monarchists, their soldiers committing mass atrocities against the helpless Jewish population, did I warm to the Soviet government. However, my approach toward the left wing had little to do with Russian Bolshevism. Paradoxical as it may appear, my reasons were purely American. In the capacity of labor editor, I followed intently the labor scene. The narrow craft structure of the trade unions, their lack of vision, and their political apathy did not fit in with my image of a labor movement. And this glaring inadequacy was particularly poignant during the restless post-war years. The backwardness of the craft unions and the pitiful state of the millions of serniskilled and unskilled were a source of frustration and led me to become a firm supporter of industrial unionism. I was among those who hoped that a wider base of organization would also broaden the mental horizon of the unions and check the trend to burea~cracy.~ The Socialist movement, too, was loose and largely ineffectual. It could not bear comparison with the European Socialist parties, either in composition or in effectiveness. The Jewish labor scene, on closer scrutiny, was disquieting, too. In the industrial field, there was a mighty surge from below, but at the top one detected ripening seeds of bureaucracy and, here and there in the middle layer, even evidence of corruption. The unions in the large trades, following their strikes, grew tremendously overnight and accumulated large finds. In the nature of things, not all who rose from the ranks to leadership in the wake of the great industrial upheaval of 1 9 0 8 to 1914 were scrupulous in the use of their power or in the handling of union funds. This feeling of frustration was deepened severely during and after the A.F. of L. convention of 1926, in Detroit, which I covered for my paper. T h e ostensible aim of bringing that convention t o Detroit was t o highlight the urgency of initiating an organizational drive among the auto workers. President William Green was sincere in his intentions, but the rest of the labor officialdom present at the convention, perhaps with a few exceptions, gave only lip service to this chief purpose of the convention. T h e resolutions adopted remained on paper. My first article on the convention for the F~eihcitwas entitled, "The Assembly of the Satiated." Long before the emergence of a left wing, all rank and file oppositional movements within the unions could count on my warm support. In retrospect, I have to admit that neither the oppositions nor I were always in the right. In the ideological sphere, success and prosperity made the old timers in the Forward Association, in the huge fraternal and mutual aid body known as the Arbeiter Ring, and in the United Hebrew Trades smug and complacent. In this oppositional mood, I accepted an invitation from the small, original, Jewish left-wing group to conduct a labor column in their new publication, Der Kampf - they had no one with a trade union background. The column was entitled, "For Industrial Unionism." The paper folded up during the Palmer raids. I sympathized with the victims of the raids, but I was by no means a Communist, not even an orthodox Marxist. The Day became the mouthpiece for military intervention in Soviet Russia, and for this reason I left it. After several months of idleness I joined the staff of the Zeit, the new daily published by the Labor Zionists. Under the editorship of the well-known writer and playwright David Pinski, there were fewer ties with labor officialdom and more freedom of expression. In the Zeit I exposed a racket operating on the fringe of the labor movement. At the head of the racket was a woman who had close links with the officials of the United Hebrew Trades and the labor department of the Forward. Under her pressure, the United Hebrew Trades expelled me without a hearing. I had been there as a delegate from the Yiddish Writers Union named after Isaac Loeb Peretz, a union which I had helped to build up.7 The arbitrary manner of my expulsion was condemned by the Yiddish press and public opinion with the exception of the Forward and official labor circles. For a time, the Yiddish Writers Union protested by refusing to replace me. A few years later I exposed, in the Freiheit, a new racket of 7 Early in 1917, the Yiddish Writers Union was strong enough to establish a f SO weekly minimum wage and a minimum of job security. I was among the initiators of the successful drive. PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH '45 the same people, which also sought its victims in the trade unions. The woman and her partners brought a law suit against me and the paper for $4oo,ooo each. But they never pressed the case. I saw little hope for the reinvigoration of the labor movement under the existing leadership. Discouraged, I lent a receptive ear to the appeal of those groups which promised to reverse the trend toward concentration of power in the hands of the officials and to cleanse the movement of complacency and bureaucracy. When the SalutskyOlgin group broke away from the Socialist party in 1921 -the second split in the ranks of Jewish Socialists -and entered into an agreement with the underground Communists for the formation of an open, non-Communist left-of-the-center body, the Workers party, I went with them. It was a marriage not of love, but of expediency. Little did I dream that bureaucracy and concentration of power would be ceaselessly multiplied in the new outfit. The product of that merger in the Jewish area was the daily Freiheit, first published in April, 1922. I started as the labor editor of the paper. About that time I read Jews Without Money, by Michael Gold, and was greatly impressed by it. Despite its emotionalism, it was most revealing to me and gave me an insight into the old East Side that had hitherto baffled me. It was also helpful in explaining that shocking phenomenon, the Jewish gunman, a cancerous growth on the Jewish social body in the big city during the twenties and the early thirties. No one has ever told the full story of how close the Lepkes [Louis Buchalter and his associates in Murder, Inc.] came to controlling the Jewish trade unions in the depression years of 1930 to 193 2 . Fortunately, they were beaten back in time. I became friendly with Michael Gold in the Communist movement. Soft-spoken and agreeable, he struck me as a decent, humane fellow, but a weakling. H e knew almost nothing of Jewish literature and thought, but sentimentally he was a Jew. During our long walks he would tell me that his overriding ambition was to write a novel of Irish life in New York. But he never did it, despite 146 AMERICAN JEWISH ARCHIVES, NOVEMBER, 1962 many preparations. Instead, he became a columnist for the Daily Worker and a sort of nightingale for Communism. It was both loathsome and pitiful to watch open-hearted Gold turning into a shrill Communist apologist, vilifying his former friends who left the Communist movement in disgust after the purges or after the Stalin-Hitler pact. All the zigzags of Communist policy, the enormous crimes of the Stalin regime, and the destruction of Jewish social and cultural life in Soviet Russia did not shake him in the least. H e went on with his unscrupulous defense of the Kremlin, losing all sense of values. Michael Gold is a glaring testimony to the devastating spiritual damage that a totalitarian movement can do to a gifted weakling. T h e Freiheit initially had no special platform for the trade union movement except that put forward by all those who demanded genuine democracy and more militancy. M y article in the first issue was appropriately called, "For Better Unions." In passing, however, I want to emphasize the relentless Communist pressure and manipulation to "integrate" their former partners of the Workers party. Only those few who quit at the very beginning of that pressure survived. T h e rest were swallowed up, often against their better judgment. That the Communists were able to achieve their goal was due largely to the irresistible attraction that power exerts on many - and Moscow was a seat of power. T h e Workers party was from its very inception rent by embittered factional strife, which grew in intensity in the reshuffling of the factions when the party became, at the end of 1925, the official Communist mouthpiece in this country. The feuding and the murky maneuvering created around the Freiheit an air of stagnation which nearly choked it. And when the two editors resigned in a factional clash in 1923, I had to step in as editor de facto. T w o years later, I became the editor. I resigned in the spring of 1929, unable to stomach the ceaseless bickering and ruthless conniving of the two factions, including the ruling one to which I belonged. Moscow played a game of hide-and-seek with both. In the fall of 1929, I was removed from various other party posts for an editorial labeling as pogroms the Arab terroristic outbursts in Palestine in August of that year. T h e party thought PAGES FROM MY STORMY LlFE - A N AUTOBlOGRAPHlCAL SKETCH I47 that a visit to the Soviet Union would "improve my Communist morale." I was sent to Russia, where I spent seven months in 1930, traveling extensively. The visit was a highly interesting experience, but contributed little to improving my Communist morale. Life in Russia was extremely hard and drab, and the shortages of necessities grew from day to day. But they could be convincingly explained away in terms of the immense strain created by the huge capital investments which the first Five-Year Plan of industrialization and the enormous difficulties of early collectivization required. The Great Depression was creeping over America, and industrial activity in Western Europe was shrinking steadily, whlle Russia was practically one gigantic scaffold. The cities were full of youth, workers and students, and an unbiased observer could notice a certain degree of enthusiasm among them, fed by the bright future promised to them after the heavy strain of the industrialization would be over. However, the unmistakable hostility of the peasants to the forced collectivization was evident everywhere. I was a witness to this hostility at the annual celebration of a large mixed collective of Cossacks and non-Cossacks in the territory of the Kuban Cossacks. The,festivities were disrupted by loud cries against the government policy of taking away their grain and giving very little in return. Another foreign guest was Don Sturzo, the noted Catholic leader of an Italian radical farmers' organization. At the end of I 9 30, numerous Jews still occupied important posts in the government, in the economy, and in the intellectual life of the country. This could be gleaned from the composition of the convention in Moscow of the Gezerd (OZET), the only Jewish social institution ~ e r m i t t e d . ~ The delegates, about 150 in number, were all more or less The term "Gezerd" is composed of the initials of the Yiddish name of the Society for Jewish Agricultural Settlement, which antedates the Soviet regime. "Ozet" represents the initials of the society's Russian name. prominent Soviet official^.^ But anti-Semitism, though banned by law, was neither eradicated nor silenced. One day, in the Central Committee of the Communist party, the holy-of-holies, waiting for tickets to the forthcoming party conference on education, in the Kremlin, I was jolted by a sarcastic outburst from a man who was refused a ticket after I had received one. "The Epsteins get everything!" he exclaimed. T h e woman at the desk answered apologetically, "This comrade is from the United States." No one in the room - all responsible party workers - protested the anti-Jewish remark. Sometime later, I witnessed a public trial in Poltava, in the Ukraine, against a woman who had spread the old libel that Jews used the blood of Christian children for ritual purposes. T h e local party and the Soviet staged this elaborate trial as an effective way of combatting anti-Jewish sentiments deeply rooted in the Ukraine. The defense counsel was a Jew. His appointment was intentional. I toured the Jewish colonies in the Ukraine and Crimea, and became acquainted with the work of the three Jewish rayons (districts). In outward appearance, the colonies were quite pleasant; most of the houses in the new colonies had been built by the AgroJoint, and the local administration seemed to be efficient. Several of the neighboring non-Jewish settlements chose to belong to the Jewish rayons. There was no doubt in my mind, however, that the colonists, most of whom were former small traders, had no 9 I might add that, despite the prevailing impression abroad, the delegates, almost to a man, heartily disliked the choice of far-away Birobidjan as the h t u r e Jewish autonomous region. They the much closer northern Crirnea, which had a considerable nucleus of new Jewish agricultural settlements. A t that time, Communists could as yet freely express their opinions at the closed fraction caucuses. I was present at the meeting of the Communist caucus on the eve of the Gezerd convention, and I witnessed the antagonism of the delegates to the Birobidjan project. But they were overruled by the party representative, and, of course, none of them dared to speak his mind at the open convention. Abram Merezhii, secretary of the OZET, was later removed from his post and accused of sabotaging the party decision. H e vanished in the purges. That their opposition was justified was proved by the total bankruptcy of Birobidjan after World W a r 11, a bankruptcy which no clever propaganda or Iron Curtain could hide for long. PAGES FROM MY STORMY LlFE - AN AUTOBIOGRAPHICAL SKETCH I49 love for the collectivization. But they were helpless. One could hardly see a teen-age boy or girl in a colony. T o no one's surprise, their mothers packed them off to study in the large cities, where they could make for themselves a more lucrative career than would have been possible to them as members of a collective farm. T h e wide network of Jewish educational and cultural institutions, newspapers, magazines, and theaters - all of them in Yiddish and all maintained by the state - was bound to impress the visitor. But their shallow content was discouraging. As an insider, I had occasion to observe in several cities how the Jewish cultural area was being steadily reduced by the Russians, Ukrainians, and Byelorussians. Moscow itself did not have a single Jewish school for children. T h e progressive stratification of Soviet society, to a degree unknown in "capitalist" America, and the tightening of the reins of power in the hands of one man could not be brushed aside. But most disappointing was the total absence of any indication of the emergence of the much-heralded new Soviet man. O n the way to and from Russia, I spent several weeks in Germany. T h e near collapse of the economic and social order was all too evident, and the want of the masses was appalling. Dozens of street women congregated in front of every hotel in Berlin, fighting for each tourist. T h e indecision and helplessness of the Liberal-Socialist coalition government were almost pathetic. In the Reichstag I saw a sharp clash between the Communist leader, burly Ernst Thaelmann, and the Socialist president of the Reichstag, Paul Loebe; the result was Thaelmann's expulsion for thirty sessions. O n the return trip, I was asked in Moscow to help the German Communist party in their election campaign of September, 1930. I toured the mining district around Jena and saw the poverty of the idle miners. In Berlin on election day, a Sunday, teen-age boys and girls, dressed in Nazi Youth uniforms, their lean faces telling of their poor families, rode around in open trucks, chanting in unison, "Heraus mit den Juden! Heraus mit d m Kapitalismus!" They were followed by helmeted motorcycle police sent for their protection by the Socialist Minister of the Interior, Karl Severing. The same evening I was among the speakers who addressed a huge crowd assembled on the Alexander Platz from a window of the Karl Liebknecht House, the headquarters of the Communist party. In that election, Hitler's Nazi party emerged as the largest political body, receiving I 1,500,ooo votes, not much less than the combined vote of the two working-class parties. It was an ominous victory. In Paris I had a long talk with Maurice Thorez, the newly appointed leader of French Communism. H e impressed me as a glib talker with an unimaginative mind. His analysis of the European and world situation was shallow. This young former miner had been elevated by Stalin to his high post not for his ability, but for his docility and obedience. The trip was not without a personally troublesome incident. At that time there were already in Western Europe considerable communities of Eastern European Jews, particularly from Poland. The dislocation caused by World W a r I and the quota laws in America compelled many thousands of young Jews to congregate in the large European cities. For most of them earning a livelihood was not easy. But far worse off were the latecomers, who were often refused work permits and had to lead a semilegal existence. They were the stateless Jews. When caught in a police raid, they were dumped under cover of night over the border into a neighboring country. In time, a technique was worked out for the dumping, in the style of classical smuggling, so as not to arouse the suspicion of the border guards on the other side. Despite all difficulties, a network of cultural institutions in all the large cities testified to a lively social life. Of course, the communities did not escape the inevitable division and accompanying feuding between Zionist and anti-Zionist, right and left wing. On the speaking tour arranged for me on the way to Soviet Russia, I was to stop at four Belgian cities, among them a mining town where several hundred Polish Jews worked in the mines. PAGES FROM MY STORMY LIFE -AN AUTOBIOGRAPHICAL SKETCH IS1 The first meeting, in Antwerp, passed without incident. But in Brussels the club of the left-wing workers was surrounded in the middle of my speech by plainclothes men. They were not stationed at the door, lest that attract the attention of outsiders, but stood at strategic positions nearby. The people inside were aware of it, but, fearful as they were, they did not interrupt me, out of respect for the speaker. On the way out, everyone was stopped by detectives and asked for work permits. Those who could not produce them were quietly taken away for deportation. M y wife and I were among the last to leave, and the plainclothes men were waiting for us. They took away our passports, and asked us to be at a certain address at ten o'clock the following morning. M y friends, well acquainted with the police station, had no knowledge of that address. They were sure that the police would not dare to touch American citizens. In the morning, I was told that a Socialist deputy wanted to meet me and to take up the entire case in the Parliament, as the raid had taken place without a warrant from a judge. I decided to go first to the address given to me by the detectives to retrieve my passport, and the appointment with the deputy was put off for a later hour. When my wife and I reached that address, we saw that it was the Ministry of Justice. A well-groomed official in grey striped trousers asked us politely to follow him downstairs. H e led us to a room, opened the door, and before we knew what was happening we were in the midst of a dozen tough-looking detectives, headed by a police inspector of the criminal division. The door was locked behind us, and we were held incommunicado without any charge or the formality of an arrest. The inspector did his utmost to intimidate us to prevent our insistence on communicating with the American consul. W e were kept in that room for five or six hours, then taken to our hotel for our luggage and placed in the rear car of an express train to Paris. The inspector, clad in the classical police cape, and one detective stayed on the train, all the way pretending not to know us. When we were about to reach the French border, the inspector signaled to me to come out to the corridor. H e quickly and unobtrusively pushed the passport into my hand and disappeared, careful not to attract the attention of the French border gendarmes to our deportation, lest they return us to Belgium. I never saw the Belgian deputy or the Jewish coal miners. Jewish opinion in this country and in Europe was inflamed against the Communists for their incredible anti-Jewish stand during the Palestinian events.IO As my meetings in Belgium were well advertised, someone or some group must have informed or complained to the police that a Communist from America was to speak on that day. This was the reason - as I later learned - for the raid and my deportation. It was carried out quietly so as not to raise a rumpus in the press. The same indignation was also the cause of my arrest in 1929 at the Canadian border on the train from Duluth, Minnesota, to Winnipeg, and my expulsion from Canada twenty-four hours later. This happened in the middle of a cold night, and I was lodged in a wooden jail. In the morning, the only Jew in that border town took me out on his own responsibility. Speaking of arrests, in the same year I was lodged for a short while in the New York Tombs on a criminal libel charge brought by Morris Hillquit against the Freiheit and the Daily Worker. No longer being editor at that time, I really had nothing to do with that affair, but for good measure I was named in the accusation together with Moissay Olgin, Bill Dunn, and Robert Minor. The two papers raised a great outcry against this "persecution" by the leader of the Socialist party, and Hillquit, unwilling to make martyrs of us, did not press the case, though it was a valid one.I1 Returning from Europe, I found myself unable to accept the dogmatic leftist course pursued by world Communism in the socalled Third Period of the early thirties. The Communist analysis The Jew and Communism: The Story of Early Communist Victories and Ultimate Defeats in thc Jewish Community, U.S.A., 1919-1941 (New York: Trade Union Sponsoring Committee, r g ~ g ) pp. , 223-3 3. lo " See Thc Jew and C m u n i n n , pp. I 34-43. PAGES FROM MY STORMY LIFE -AN AUTOBIOGRAPHICAL SKETCH I53 of the world-wide crisis foresaw a complete breakdown of the capitalist system in Europe and the development of a crisis with revolutionary implications in the United States. The immediate Communist task was to hasten this "revolutionary upsurge." The outside world was dogmatically divided into two categories, plain fascists and social fascists. The second category was reserved for liberals and Social Democrats, who put their hope in social reforms. A faithful Communist was not supposed to relax, but to be "on guard" at all times. It was a period of fantastic self-delusion. The special contribution of Jewish Communism to this hardened line was an antireligious campaign, reminiscent of similar campaigns conducted by the early radicals forty and fifty years ago, though motivated differently. On Jewish holidays the Freiheit carried material linking the Jewish religion and the synagogue with exploitation and with the reactionary aspects of past Jewish life. A mock Haggada and antireligious theses were published on the eve of Passover and the High Holy Days, while antireligious meetings were organized throughout the country on the Day of Atonement.Iz Unwilling to hide my views, I was in constant friction with the party authorities and with the Freiheit. An editorial of mine in the weekly Needle Worker, in 1933, to the effect that Roosevelt7s National Recovery Administration (NRA) sought to reform the present system, drew fire in the Daily Worker. It went contrary to the Communist position that the NRA aimed simply to enslave the working people. Yet when a writer was needed to popularize the violent Communist-initiated coal miners7 strike in Kentucky in 193I , I was picked for that task. Conditions in the coal fields there were shocking. The companies were in absolute control of the lower courts and of the law enforcement organs. One could not even enter Harlan County without being exposed to bodily harm. Bell County was not safe for union people either. One night, I stayed in a miner's house in the hills. The " In later years, during the "democratic" turn of world Communism in the Second World War and afterward, when Jewish Communists tried to gain respectability, the F~eiheitwas not published on the High Holy Days. What is more, it followed the example of all Jewish publications by issuing a special and enlarged New Year's edition, calling upon its followers to send in paid New Year's greetings. Thus the hated Jewish religion was converted into a vehicle for raising funds. woman carried a three-year-old child in her arms. Undernourished, he was too weak to walk. On leaving, I gave the older boy - about six years of age -a dime. He did not know what it was, and his father, idle, explained that for the last two years the family had been living on scrip and had not seen a single coin. They were subsisting on Boston baked beans. The New Deal came not a moment too soon for the Kentucky miners. M y position on the paper and in the movement became virtually untenable. I stayed out of the Freiheit for a couple of years, and not by my own volition. During that time I wrote a two-volume history of the American working class, in Yiddish, and later edited the Needle Worker, the weekly organ of the left-wing Needle Trades Industrial Union, of which the furriers were a part. I returned to the Freiheit during the transition of world Communism from "revolutionary upsurge" to the sweetness and light of the Democratic or Popular Front, a transition caused largely by the Kremlin's fear of Hitler's rise to power. Overnight, everyone in the party turned out to be an adherent of democracy and an American patriot, and everyone in the periphery of the Freiheit blossomed forth a proud Jew. Revolution and sovietism were forgotten, and Communism was proclaimed "Twentieth Century Americanism." The vacillation and hesitation of the Western powers were contrasted by the Communists with Maxim LitvinofF's thundering in Geneva for collective security and common action against fascist aggressors. The mortal danger which Nazism posed for European Jewry gave plausibility to the Communist appeal to the Jewish community for unity against fascism abroad and the defense of Jewish rights here. The strengthening of Jewish culture here and abroad was now the major task of Jewish Comrnunism.4 Whatever doubts one may have held on the depth or sincerity of this profession I was the secretary of the American Committee for the Organization of a World Congress fox Jewish Culture -held at Paris in the summer of 1937 - which formed the IKUF, the Organization for Yiddish Culture. '3 PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH I55 of democracy and concern for Jewish values, it was easier to breathe in the relaxed state of the movement. It must be admitted that the Communist call was not entirely without response. A number of well-known intellectuals and spokesmen for the middle class were won over to the idea of admitting the Communists into the body of the community. It is sufficient to mention two figures from different camps, Rabbi Stephen S. Wise and Dr. Chaim Zhitlowsky, the latter a life-long anti-Marxist and a Yiddish thinker.14 However, the Communists' energetic thrusts met with the unflinching resistance of the official labor movement, incredulous of the Communist turn, and of the majority of Zionists, who were indignant at the anti-Jewish policy of the Palestinian Communists. The bloody purges of 1936 to 1938 alienated only some of the newly won sympathizers. As the Hitler danger grew in immediacy, a number of prominent Jews were ready to forget Stalin's bloodshed for the sake of his "friendly attitude" toward the Soviet Jews as well as for his presumably staunch anti-fascism. Paradoxical as it may appear, the deep sentiment for the Soviet Jews was a wide avenue in the Communist approach to the Jewish people in this country as well as elsewhere. The equality which Jews enjoyed in the Soviet Union, the granting in some form of Jewish national-cultural rights, the attempts to rehabilitate, through agricultural settlements, the Jews declassed by the revolution, and the vision of a Jewish republic in Birobidjan were exploited by the Communists here to the utmost. They kept drumming that the "Jewish question" had been basically and finally solved in the Soviet '4 Rabbi Stephen S. Wise, refusing to join the Committee for the Defense of Trotsky during the trial of the Trotskyites in 1937, wrote to Dr. Sidney Hook: ". . . if his [Trotsky's] other charges against the Soviet government are as unsubstantiated as his complaint on the score of anti-Semitism, he has no case at all" (Jewish Life, August, 1937). Trotsky had charged that Stalin was conducting a thinly veiled anti-Semitic policy. O n July 8, 1943, speaking at the mass meeting at the Polo Grounds to welcome Solomon Michoels and Itzik Feffer, sent here by the Jewish Anti-Fascist Committee in Moscow, Wise echoed the Communist demand for an immediate second front (Freiheit, ~ " 9,1 1943). ~ Dr. C h a ~ mZhitlowskv was the chairman of the American IKUF. defended in The Day the bloody purges ind other aspects of Stalin's course, and was the chairman of the Committee of Jewish Writers and Artists, a Communist-controlled group formed in 1941to influence Jewish public opinion in behalf of Moscow's policies. Union, and that only the country which had abolished exploitation of man by man could abolish national oppression. Of course, the propaganda never lifted the curtain on the superficiality of Jewish education and the dogmatism of its literature. The ICOR (Association for Jewish Colonization in the Soviet Union), founded by the Communists in 1924, and later the Ambidjan (American Committee for the Settlement of Foreign Jews in Birobidjan), a similar middle-class body, attracted people far removed from left-wing tendencies. Their appeal, ostensibly purely a Jewish one, was cleverly fused with proSoviet propaganda, and they became entrenched Communist-controlled positions. As transmission belts, they not only raised money and increased Soviet prestige; they also served as recruiting agencies fbr the party and for its various front organizations. A number of those who joined the ICOR with the sole intention of helping a Jewish cause found themselves gradually drawn into the Communist party and its politics. (The same was true of other groups, such as the Freiheit Singing Societies, the International Workers Order, workers clubs, day schools, summer camps, and the ARTJZF Theater.) None of us were in the least prepared for the series of bloody purges of the Soviet klite that began in Moscow during the summer of 1936. The rank and file was confused and bewildered. Desperately they clung to the explanations offered by the party press and speakers. Only a few broke with the party. However, hardly anyone in a responsible position in the party believed the fantastic charges leveled against Lenin's collaborators and the builders of the Soviet state and the Red Army. Those who wrote the bloodthirsty headlines and articles in the Freiheit approving the show trials did not hide their innermost disgust in speaking with intimates. Stalin was indignantly referred to as a butcher.Is My reasoning at the very beginning was simple: If the accusations were true - which I could not believe -woe to a Socialist regime During these two years, 1 managed to steer clear of writing any piece justifying Stalin's mass murders. CHAIhI ZHlTLO\VSK\' A life-long anti-A4nrxist (see p. 1 j j) PAGES FROM MY STORMY LIFE -AN AUTOBIOGRAPHICAL SKETCH '59 whose best sons conspire to "bring back the rule of the capitalists and landowners." On the other hand, if the accusations were false, woe to the regime that manufactured such outrageous accusations against its best sons. I was deeply troubled, and some of those who heard me voice my anger at the Stalin murders brought this heresy to the attention of the party. I was called several times before the Central Control Commission. But the party heads, conscious of the growing ill will among the public against Communism because of the purges, deemed it wise to smooth over such complaints. Still, they thought that it would be a lot healthier to isolate me from the center. At the end of 1937, I was "exiled" to California. (I had two children there, so they knew that I would not oppose this "exile.") There I was left largely on my own and had a hard time. It took strong insistence on my part to be brought back to New York in the spring of 1939. Throughout this ordeal, I was kept in the party together with a few friends solely by the hopellly nursed belief that whatever crimes the Kremlin might have committed inside of Russia, it was still the most dependable bulwark against Nazism. On this score we had no doubts -and Nazism was, in the final analysis, the mortal enemy of mankind generally and of the Jewish people in particular. When this last and overriding belief was destroyed by the German-Soviet Non-Aggression and Friendship Pact of August, 1939, our last link with the party was severed. W e broke with Communism. I have run far ahead of my story and return now to events preceding the purges. In the spring of 1936, I was sent to Palestine to investigate the outbreak of fighting between the Arabs and the Jews and the position of the Communists there. The American Jewish community, because of its urban character and its consequent political demonstrative value, presented a special target for the realization of the new Communist policy of a united front of all anti-fascist elements, as mentioned previously. But the Communist slogan of unity against fascism and war, a slogan that would normally have held a magic attraction for people who were disturbed about the seriousness of the Nazi threat looming over millions of Jews in Europe, met with the stiff opposition of the official labor movement and of the organizations of the Jewish middle class. The overriding reason for the opposition of the latter was the glaring anti-Jewish stand of the Communists in Palestine. T h e Jewish press carried almost daily news dispatches from Palestine telling of Communist demands for the suspension of Jewish immigration and of Communist participation in the Arab boycott and in the terroristic activity against the Yishuu. T h e party here thought that much of the fury against the Communists in Palestine was unfounded. It also banked on the possibility that an investigation on the spot and recommendations to the Communist International might mitigate the anti-Jewish position of the sister party in Palestine. At that time I was already a Marxist heretic and a Communist with misgivings, and my attitude was not unknown to the party. Nonetheless, the choice fell on me, partly because I had kept off the firing line during the "revolutionary" Third Period and my relations with the community were not too strained. I also surmised that the eventuality of my being hit by a bullet or lynched by hotheads of either side would not have worried the party chiefs here too much. M y services as a martyr to the cause would have been more valuable and secure. And Communists were known to be experts in squeezing every ounce of political prestige from a funeral. Palestine was then under martial law, and my mission had to be a confidential one. I took a roundabout way, through Italy and Egypt. As New York had no contact with Tel Aviv or Jaffa, I had to stop off in Paris. Jacques Duclos, short, swarthy, and bald-headed, second in command, after Maurice Thorez, of the French Communist party, asked me ironically: "Why is the American party concerned with events in far-away Palestine?" But when I told him that there were ~,ooo,oooJews in the United States and that Palestine was a stumbling block to achieving a Jewish United Front, that shrewd Communist politician immediately understood the importance of my mission. T h e French party took charge of all Communist PAGES FROM MY STORMY LIFE -A N AUTOBIOGRAPHICAL SKETCH 161 activities in the French empire, but Palestine was a British Mandate. However, they gave me a contact with the Communist party in neighboring Syria, in the hope that from there I would be able to find my way to the underground Communists in Palestine. I spent ten weeks in Palestine and visited also Egypt, the Lebanon, Syria, and Iraq. In the course of my investigations I encountered a number of shocking as well as tragic happenings. But in the context of this autobiography the delicate and complicated situation in Palestine at that time cannot be dealt with adequately. Here I must confine myself to a few brief remarks and to three incidents, among them an outrageous plan which I was able to thwart. The achievements of the Yishuv were amazing, though the economic situation had deteriorated due largely to the ItalianEthiopian war and the Arab boycott. The spirit in the kibbutzim, compared with that in the Soviet collectives, was heart-warming and inspiring, though I disapproved of their strict egalitarianism and their making a virtue of austerity.16 I was also dubious about their future role in the economy of the Yishuv. But the political climate in both national communities, the Jewish and the Arab, was thick with animosity; one could cut it with a knife. Each group believed that it was fighting for its very survival. Every Jewish settlement had been turned into a fort. While the Haganah conducted mainly a defensive action against the terror begun by the Arabs, Jewish extremists practiced the biblical "an eye for an eye and a tooth for a tooth" - sometimes with a margin. The lines of communication between the two peoples were severed. No Jew and Arab could be seen together. It was quite a task to sneak out of Tel Aviv into Jaffa to meet with the Communist leaders. The party had been Arabized since 1930, many Jews who resisted the Arabization had been expelled, and the leadership T h e experience with egalitarianism, particularly in pay and housing, in the early years of the Soviet Union and in Loyalist Spain during the civil war has proved beyond a doubt that it is unworkable as a system. It leaves the people without any incentive to attain a higher scale or to reach a higher level of productivity. A tightened collectivism makes initiative on the part of the individual very difficult. Only small and highly selective groups of idealists could live in such an environment for long. As to austerity, I was chagrined when the teacher in Ein Harod, the largest kibbutz, told me contemptuously that a radio in every room was a bourgeois extravagance. I also disliked the nurseries where the children were raised from birth without the care of their parents. '6 was entirely Arab. T h e party was banned by the English at the outbreak of the Arab-Jewish hostilities of that year. T h e eyes of the Haganah were everywhere. M y presence became known and a search was begun for me, but by the time I was discovered, I was about to leave the country. Months later, in Paris, I heard that Ben Gurion had told the Haganah that I was not to be molested, only watched.17 M y talks with the Arab Communists proved to me that their Communism was largely a veneer, that at heart they were pure and simple Arab nationalists, and that they viewed the Yishuv with the same implacable hatred as any Arab nationalist. Once, after a bomb thrown into a railway car had wounded nineteen Jews, I bitterly complained to the secretary of the party - a young Arab known to me as Achmed, who had spent three years in Moscow -against such terroristic acts aimed at innocent men, women, and children. "Jewish terrorists threw a bomb a day before at the Mandelbaum Gate in Jerusalem, wounding many Arabs, women and children," he replied. Then he added bluntly, "We consider the Jewish population an army of occupation, and all measures against them are justified." His frightening statement left me without words. Further argument was useless. (Neither the Communist International nor individual Communist parties ever called the Yishuv in Palestine an army of occupation.) The Communist party was accepted into the Supreme Arab Committee and even given some money. Still, I was shocked to learn on my visit to Haifa that several young Jewish Communists, immigrants from Eastern Europe, were making a bomb, on instructions from the party, to be thrown by one of them into the main Histadrut headquarters in Tel Aviv. T h e party was to take public responsibility for the explosion. Indignantly, I told the 1 had met Ben Gurion and Ben Zevi in the United States during the First World War, but this was definitely not the reason for Ben Gurion's action. The reason was a political one. PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH 163 makers of the bomb to give it up, and they, leaning on my moral authority, were more than willing to obey me. The party chiefs were greatly incensed at my action. T h e Histadrut was regarded by the Arabs as the backbone of the Yishuv, but no Arab could approach its headquarters. The Communist party, proud to be a part of the Arab national front, could through its Jewish members accomplish something that the front itself was powerless to do, and a bomb explosion in the Histadrut would have been a tangible demonstration to the Arab world that no corner, or institution, in the entire Yishuv was safe from Arab vengeance. The bomb explosion was to be the big contribution of the Communist party to the common Arab cause. Small wonder that angry words were leveled at me at the meeting of the Central Committee in Jaffa. In reply, knowing their intransigence toward the Yishuv, I advanced only political arguments, discarding humane considerations. World Communism, I said, was trying hard to effect a united front for common action against fascism and war, with the Second Labor and Socialist International and its parties and trade union bodies. T h e Histadrut was affiliated with that International. A bomb thrown at the Histadrut by a Communist party would certainly set back the chances for the achievement of a united front. As dutihl Communists, they had no answer to this argument. Moreover, the Jewish Communists in Haifa would not have done it again.18 Among the many people arrested by the British at the beginning of the fighting were J. B. Koltun and his wife, both in their fifties, who had come to Palestine from Russia about 192I as halutzim and later turned Communists. Koltun became the theoretician of the Communist party and the author of party statements. A Yemenite girl would translate the statements from Hebrew into I told a couple of people close to the party about the bomb. From them the story seems to have leaked through to the Histadrut. It was printed, in a distorted form, in the Hebrew press and in many Yiddish papers outside of Palestine. But I had to deny it in the Fwihcit to avoid a political scandal. IS Arabic. At the time of his arrest in the summer of 1936, he had been expelled from the party for quite some time. The reason for his expulsion highlights the basic difference in approach between the Jewish and the Arab Communists. And this difference went deeper than language. Koltun's declaration, written for the party on the death of King Faisal of Iraq in 19 3 3, faithfully followed the Marxist-Leninist formula. Faisal had been a feudal ruler, an oppressor of his people and a vassal of British imperialism, and the Arab masses had no reason to shed tears on his death. When the party leaders received that statement, they were ready to jump through the roof. King Faisal was the only Arab national hero salvaged from their disappointment after the First World War. Riding a white horse, he had had the honor of entering Damascus alongside of iMarsha1 Allenby. His death was mourned throughout the Arab world. Koltun was expelled without a hearing; he was not even notified. British Intelligence three years later still thought of Koltun as the theoretician of the party and was eager to get him out of the country. The British Foreign Office, during Moscow's campaign for collective security and "the unity of all democratic forces," was influential enough with the Soviet government to have a small Soviet merchant ship come to Haifa with Soviet passports for Koltun and his wife. A British car whisked them away to the harbor at night and put them aboard the ship to Russia. They settled in Odessa. Koltun was later purged. In the Tel Aviv-Jerusalem area I encountered only two intermarriages among Communists and left-wingers. One was a Jewish woman living with an educated Arab from Jaffa. The other couple was a Jewish woman from Galicia living with a young German who had come to Palestine about two years previously. They had a child of about seven months. The two couples shared an apartment in the "neutral" German colony of Sarona. The German, a handsome, graceful athlete, a type that one would associate with a Naturfreunde group, was not very clear about his occupation. PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH 165 One day the Communists in the women's prison of Jerusalem sent word that Hans, the German, was a Nazi agent planted by Goebbels to provoke more clashes between Jews and Arabs. In the light of this exposure, his comrades recalled that at underground party meetings during this troubled period Hans had fumed at their lack of militancy, urging action and more action -meaning terror. And once he had made a veiled attack on "the merchants of Tel Aviv." Hans stoutly denied the accusation. A day or two later I was invited to dinner in Sarona with the Arab and his Jewish wife. No one talked with Hans. On my way out, I had to pass the common living room. The Jewish woman and her German husband were sitting near the fireplace, their heads in their hands, in utter dejection. T h e scene was gloomy and pitiful. They did not raise their heads, nor did I and another guest, an Arab, wish them a good night. I could have no doubt of the girl's profound grief. But what of the German? I never found out. I had to leave the country before there was any convincing proof of his guilt. T h e uprising of the fascists and monarchists in Spain began on July 20th of the same year. Without waiting for credentials from New York, I immediately took ship at Haifa, and nine days later I was in Barcelona, the first American to reach the scene of the civil war. I spent three months there visiting all the fronts, and talked with many people of various strata. Again the limitation of space does not permit an adequate account of my varied and exciting impressions. T h e railway communications between Spain and France had been interrupted, and rumors were floating in Marseille of wholesale massacres and piles of corpses on the streets of Barcelona. I had to walk with my luggage through the long railway tunnel linking the two countries and was arrested for lack of proper credentials by the Loyalist militia in the Spanish border city of Port Bou. The following day they brought me as a prisoner to Barcelona, and there I was set free. The city was orderly, though trenches were still in evidence on some corners and the streets were full of people. Coveralls were the unofficial uniform in all government offices. There was a general fear of spies and of what was later called the Fifth Column; I could not convince the new party- the product of a SocialistCommunist merger -of my identity. They demanded written proof, and without a document from the party I was faced with the gloomy prospect of having to return to France after all the trouble I had taken to reach Spain. An English Socialist, hearing my desperate pleading with the party official, tried to help me. "Look at his face," he said. "How can he be a fascist spy?" H e meant my Jewish face. But the Spaniard remained adamant. At that moment, a short, thin man in coveralls, with a big rifle in his hands, passed by. H e took one look at me and exclaimed, "Melech Epstein!" The man in coveralls was one of the stateless Jews mentioned above. H e and his wife, Polish Jews, were Communists, and had lived in Belgium without a permit. They had been among those caught in the raid during my lecture in Brussels and thrown over the border into France. In France they were again caught and dumped over the border into Spain -Spain was already a republic at that time. H e worked as a tailor in Barcelona, barely making a living, and was active in the Communist party. When the civil war broke out, he was assigned to an important post. His recognition saved me. I was provided with all the privileges accorded a correspondent of a friendly foreign paper. The same experience was repeated in Madrid. The party there demanded a Communist credential from the United States and refused any paper given to me in Catalonia. There, too, I was saved by a young Polish Jew, who had been deported from Argentina and settled in Madrid. H e was also a party official and had read the Freiheit in Argentina. European anti-fascists were sure that a fascist victory in Spain would be a curtain raiser for the next world war. Young antifascists flocked to Spain to enlist in the Loyalist militia. Among them was a considerable number of Jews, primarily young workers from Eastern Europe living in semi-legality in France and Belgium. PAGES FROM MY STORMY LIFE -AN AUTOBIOGRAPHICAL SKETCH 167 In the first months of the civil war, their number on the Aragon front alone (central Spain) was about 150, and more were arriving every week. Later, young Jews from as far away as Poland, without passports or money, overcame innumerable obstacles to smuggle themselves across four borders, including those of Nazi Germany; they walked over the Pyrenees Mountains to reach Spain. Since many of them spoke several languages, they were entrusted with the communication lines on the front. It is not an exaggeration to say that no other ethnic group outside of Spain was so deeply touched by the civil war there. With a keen intuition, the Jews felt, by and large, that the struggle among the barren hills of north and central Spain was a proving ground for Hitler and Mussolini, and that a fascist victory in Spain would immensely strengthen fascism in Europe. I was asked by the Barcelona office in charge of foreign volunteers to address the Jewish militiamen on the Aragon front. One dark night, the Jewish militiamen cautiously made their way to a long, shallow trench opposite the fascist line. Crouching and running over the highway with my military companion, I reached the trench. I could barely make out the faces of my armed listeners, but I felt the eagerness and tension around me. My first words were: "Four and a half centuries ago, Jews were driven from Spain to many lands, and the country was boycotted by them. Now young Jews from many lands are hurrying to Spain to rescue her, and perhaps the whole of Europe, from fascist domination." I wished them a safe return to their homes with stripes on their ~leeves.~g Many of m y audience never returned to their homes. Those who remained alive were interned in French camps after the retreat of the Loyalist armies in the spring of 1939, and were badly treated. Some of the men were sent to forced labor camps on the new French railway in the Sahara Desert; only a few managed to avoid being handed over t o the Nazis for extermination. It was impossible to establish the total number of Jewish volunteers. German Jewish refugees enlisted in the Thaelmann battalion. A number of Polish Jews joined the Polish Dabrowsky battalion. In 1937, a separate Jewish company was formed, named after Naftali Botwin. It carried through a successful attack on the Ebro River. (A description '9 Before and during my speech, I was warned to keep my head down. A couple of weeks later, on the Madrid front, a prominent Italian Socialist was addressing a group of his countrymen. Warming up, he forgot this admonition and raised his head. He was given a big funeral in Madrid a couple of days later. 1 was among the marchers. As we were touring the southern front at night, our automobile was machine-gunned by a fascist plane. A bullet grazed my head, and I was thrown violently out of the car. My head was stitched in a monarchist mansion turned into a field hospital, and I wore a bandage for a couple of weeks. I had several occasions to meet the famous General Emilio Kleber, who later made his reputation as the defender of Madrid. He was not a Canadian, and his real name was not Kleber, but Lazar Stern. He was a native of Bukovina, which belonged to Austria before 1918. Captured by the Russians in the First World War and sent to a camp in Krasnoyarsk, Siberia, Stern had joined the Bolsheviks and fought in the Red Army throughout the Russian civil war. He was later sent to the Frunze Military Academy, from which he graduated in 1924. He participated in the abortive Communist uprising in Hamburg, and was later sent to China as a military adviser . When Kleber came to Spain, he had behind him considerable military experience. Tall and well-built, with an open, pleasant face, soft-spoken and reserved, he was very popular with the troops of the International Brigade and the Spaniards generally. The first time I saw him, he was working on a military plan against Franco in the war office at Barcelona. All the parties of the anti-fascist coalition had their military experts, each of them working on his own strategy, and it took long discussions for the parties to agree on a single plan. This, incidentally, was one of the greatest handicaps of the of the battle by one of the soldiers appeared in the F~eiheit,September 5, 1938.) T h e company participated also in the battles of Madrid, Guadalajara, Huesca, Brunete, and Saragossa. These three units, as well as the Thirteenth International Brigade, were controlled by the Communists. PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH 169 Loyalists in the first year of the civil war. Kleber vanished in Stalin's bloody purges. General Lukacz, known by his writer's name, Matei Jalka, a prominent Hungarian Communist exile, was also working on a military plan when I first met him at Barcelona in the former officers' club rooms, then converted into the headquarters of the merged United Socialist party, which was dominated by the Communists. A heavy-set, red-faced, bald man, born into a middle-class Jewish family, he was above the common run of Communist politicians: a Marxist, philosopher, and poet. Military planning was in those days a favorite occupation of many who had participated in the First World War. W e discussed the loose and painhl situation around us. Lukacz tried at first to be optimistic. But his mood changed when I repeated to him what General Augusto Sandino, the young commander of the Catalonian militia, had told me in an interview. "How can we win the civil war," he had sadly observed, "when every group in the anti-Franco camp is pulling in its own direction? The anarchistssyndicalists want to turn the civil war into a struggle for libertarian Communism; the Communists want a centralized Spanish republic; and the Catalonian nationalists are primarily out to gain regional autonomy." Lukacz then quoted some of the eighteenth-century French philosophers who had put their faith in man's reasoning. It was apparent, however, that he himself had misgivings about man's ability to reason. He ended with a rather odd remark for a Communist. "After all," he said, "what do we know about man?'' Before I left for the United States, Lukacz told me that he had a brother in New Jersey. "Shall I give him regards from you?" I offered. "No," was his firm reply. "He is a capitalist." Lukacz commanded one of the international brigades and fell on the southern front in June, 1937. I left Spain at the end of October, 1936, with a premonition of defeat. From what I had seen, I knew that a loose coalition government, plus the independent anarchists-syndicalists, plus the several autonomous regions, plus the "neutral" attitude of the Western countries, stood little chance of winning a civil war conducted on the other side under a centralized military command and authority backed by Hitler and Mussolini. Soviet aid to the Spanish Loyalists started while I was still there. I was in Barcelona when the first Russian aid ship arrived, and saw the immense joy of the people of Madrid on October I 6th, when a squadron of Soviet planes flew for the first time in a demonstration over the capital. I left Spain before the volunteers from America began arriving and before the terror of Stalin's GPU and of the Communist party divided the people and undermined the Loyalist cause. Touring the United States and Canada to raise relief funds for the Spanish Loyalists, I met with intense interest and a generous response everywhere. However, in a couple of cities some of the younger people complained that I had confined myself to an analysis of the situation and that my speech had lacked confidence in the ultimate victory. They were right; there was no such confidence in me. On my return, I also ran a front-page daily column in the Freiheit, "Spain Today." The column was the first thing the readers picked up after the news from the battlefronts of Spain. The Stalin-Hitler Non-Aggression and Friendship Pact hit the Communists here like a bolt from a clear sky. Not even the top leadership was in the least prepared for such an about-face, and they offered only lame explanations. The anguish of the Jewish Communists and left-wingers was acute; the non-Jews were less touched. The Jews suddenly found themselves angrily repudiated by their shopmates and neighbors. In the first couple of weeks it looked as though the Jewish segment of the party had suffered a blow from which it could hardly recover. But then a strange thing happened. The vehement attacks by the Yiddish press and the ridicule of their neighbors had a contrary effect. Overcoming their anguish, they were drawn back to the party. Only a few of the active people broke with Communism, though the loss on the fringe of the movement was much greater. PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH I7I Taking their cue from Moscow, the Freiheit and the other Communist and left-wing publications in Yiddish and English began a wellcalculated campaign around the slogan "Stalin and the Red Army have saved a million and a half Jews from the Nazis." T h e "saving" referred to the march of the Red Army into Poland and the Baltic states, occupying a large area inhabited by Jews. This adroit campaign provided the dispirited Communists with a talking point, and their agony was turned, at least in their own mind, into selfrighteousness. Each town's occupation by the Red Army was made the occasion for a celebration and mutual wazel-tov7s by the Communist-left landslite here. T h e final redemption of the Jewish Communists was the Nazi attack on the Soviet Union in June, 1941.~0Jewish Communists could now walk with heads erect and look people in the eye. Incidentally, these were the years of the heyday of Soviet influence and standing in the United States; of course, the Jewish Communists squeezed every ounce of benefit out of it, in money and in prestige. The barrage of abuse and intimidation leveled by the party against the small but active group that broke with Communism, particularly afier the seceders formed the League Against Fascism and Dictatorship, is treated in The Jew and Communism, as are the fortunes of the League itself. As the chairman of the League, I was the chief target of the vilification. It followed me to Mexico and Cuba, where I addressed numerous meetings from 1940 t0 1942. In Mexico, the Communists and their friends accused me of being an agent of Yankee imperialism. Lombardo Toledano7s paper El Popular, close to the government, demanded my immediate expulsion. In Havana, the Communist daily Hoy charged that I had come to seduce innocent young Cubans into shedding their blood for the Yankees; the Communist party at that time was in friendly collaboration with the Batista regime. In both countries, the Comlo That period is treated exhaustively in T h Jew and Cmmunism, pp. 346 ff. munists tried hard to intimidate the Jewish community to cancel my lectures, but they did not succeed. T h e Communist movement in New York was widely ramified and closely knit socially. Thousands of people knew me personally. But now a passion of hostility was whipped up against the << renegade," and even close friends were impelled to turn their heads away when they saw me on the street. The isolation made me sad and lonely. The party also tried to terrorize me by having Communist goons trail me wherever I went. I met Leon Trotsky several times in the summer of 1940, shortly before his assassination, and published a long interview with him in the Forward. M y impressions of Trotsky and a description of his funeral are given in Thc Jew and Communism.In conversation, Trotsky showed a keen and brilliant mind. But to me he appeared an old revolutionary romantic, detached from reality. He talked to his visitors like a teacher in a classroom. At sixty-four there was still fire in him. But it was a cold fire. His arguments were dry and doctrinaire. In Mexico City, a secret agent of the NKVD, an American Jew known to me as Lawrence, skillfully managed to worm his way into a small international circle of anti-Communists, among whom were refugees from Germany, France, and Spain. H e was one of those sent in to isolate Trotsky and to facilitate his assassination. But meanwhile Lawrence had designs on me. One day, hearing that I was looking for a new place in which to live, he offered to get me a room in a good middle-class hotel at a greatly reduced rate; the manager was a friend of his. As it happened, even the reduced rate was too much for me. This hotel proved to be a rendezvous for the NKVD. Had I accepted his offer, my bones, in all likelihood, would never have been found. Back in the States, in the fall of 1940, Raymond S. Murphy, of the Eastern European Division of the State Department and an expert on Communism, told me that Lawrence's name was genuine, that he had been born in Brooklyn and was known to the State Department as an N J W D agent. "I prevented him from getting a passport to South America," Murphy added. I wondered whether this was all the Government could have done to Lawrence. PAGES FROM MY STORMY LIFE - AN AUTOBIOGRAPHICAL SKETCH '73 I had to earn a living and found temporary work in the news department of the Forward, but not for long. The period 1939-1 940 was the heyday of the House Committee on Un-American Activities, headed by Martin Dies. One of his chief investigators, Ben Mandel, was a former Communist official who had left the party ten years earlier with the Lovestone group. A Communist zealot while he was holding an important post in the party, he became a fanatical antiCommunist later. H e urged me to appear before the Committee and held out the bait that after my testimony he would arrange for me to sell three articles to a well-known magazine for $3,000, as he had done for Benjamin Gitlow after his testimony a few months previously. And $3,000 was a fortune beyond my dreams. Failing to bring me around to his viewpoint, Mandel tried to exert pressure on me through Abraham Cahan. T h e headstrong old editor of the Forward liked the idea of my testifying before the Committee and also wanted a series of articles on the "inside story" of the Communist party. I was more than willing to write political articles against Communism, but not the kind of sensationalism which Cahan wanted. For my twofold refusal, Cahan, unaccustomed to writers declining to do his bidding, closed the Forward to me." I never appeared before any Congressional committee investigating un-American activities, but I sadly observed some of my friends who had left the Communist party going too far to the other extreme, their justified hostility and fear of Kremlin imperialism driving them to become apologists for American support of right-wing dictatorships in Spain, Latin America, and Asia. For two and a half years, my economic situation was more than uncertain. In I 943, I joined the staff of the Jewish Labor Committee, touring the country to raise funds for the Jewish underground in Poland. In 1945, I became the public relations man for the oldest and the most outstanding of the Jewish labor groups, the Joint Board of the Cloakmakers Unions of the I.L.G.W.U. M y chief, Israel Feinberg, It must be noted that Cahan was an exception. By and large, Jewish labor was opposed to former Communists testifying before the Dies Committee, because of its reactionary character. 'I was a decent, tolerant, and dedicated man. However, there were in the office a couple of mean bureaucrats, with whom I came into constant friction, though their behavior was not my concern. I also worked for David Dubinsky on several occasions, once in the campaign to re-elect Roosevelt in 1944, in connection with the Liberal party. I found him an astute, hard-working, and dynamic leader, but a man of rno~ds.~" The fifties witnessed an exodus of Jews from the Communist party and its movement and the closing of most of its institutions. Only remnants of the old membership remain. Communism has become for them an orthodox faith. Jewish Communists, strongly entrenched years before, have now been shorn of any influence in the community. T h e Freiheit is being published as a tiny tabloid, its circulation no higher than a few thousand. It offers no program for the Jewish people or for America. Its only mission is to defend, through distortion and plain untruth, the domestic and foreign policies of the Kremlin and its Soviet bloc. Fully conscious though I was of the complete ideological and moral bankruptcy of Communism, I must admit that I never anticipated that a Communist government would knowingly resort to spreading antiJewish propaganda and to practicing anti-Jewish discrimination. From all evidence available, there is more anti-Jewish sentiment and practice in the Soviet Union today than at any time since the Bolshevik revolution. This reflects the final failure of Soviet Communism. It is customary to end one's autobiography with the pious temark that if the author had to relive his life he would follow the same pattern. I gravely doubt whether I would be willing to repeat mine. I believe that it was Machiavelli who pronounced the dictum: Most people do not regret the things they did, but the things they did not do. As for myself, I must say, in all frankness, there were things I did that I do regret. For a portrait in miniature of David Dubinsky, see Jewish Labor in U.S.A.: An Industrial, Political and Cultuml History of the Jewish Labor Movement, 1914-19jz (New York: Trade Union Sponsoring Committee, 1953). pp. 395-401. 11 Courtesy. The Harry S. T r n m o ~ zI.ihrary. I,rdepe,rdence, ,Mo. /-It prcstrved inviolate an inncr snnrtunry (see p. 18 I ) K o b u l A r r k s . sculptor Reviews of Books ADLER,SELIG,and THOMAS E. CONNOLLY.. From Ararat to Suburbia: The History of the Jewish Commzrnity of BuJaIo. Philadelphia: The Jewish Publication Society of America. 1960. xvi, 498 PP. $6.00 This thorough and interesting study of a medium-sized Jewish urban community is the thirteenth publication of the Jacob R. Schiff Library of the American Jewish Publication Society. Hundreds of Jewish citizens of Buffalo assisted in gathering a mountain of sources, and no doubt the encyclopedic coverage is partly dictated by this local interest. The reader sometimes wonders whether any Jewish resident of Buffalo has been omitted. While sifting and organizing the data, however, the authors have performed a work of critical scholarshipof more than local significance. This collaboration of a Jewish historian and a non-Jewish student of literature has been quite fruitful, resulting in an urbane style and the impartial treatment of conflicting Jewish denominations, factions, and national groups. Only in its less sympathetic treatment of Jewish Marxist and agnostic groups does the work reveal a bias, which is really a commitment to the Jewish cultural and religious heritage. The title is somewhat misleading, since the book deals with neither Ararat nor suburbia. Moreover, this is not really the story of a "community." Until Adolf Hitler unified the Jews, the story of Buffalo Jewry was largely that of many rival and even antagonistic communities, of Beth El and Beth Zion, of Orthodox and Reform, of German and East European, of bourgeoisie and Arbeiter Ring, of the East Side ghetto and the new residential areas. Truly have Jews been "people of the Book." The sheer volume of written records available in a medium-sized Jewish community (estimated at 30,000 in 1938) is the most impressive aspect of this study. Among the sources are the minute books of Jewish congregations and of welfare, labor, and Zionist organizations, many historical and genealogical sketches, scrapbooks, pamphlets, and local and Jewish newspapers and periodicals. The authors have used all these records of a highly literate people without being submerged by them. The narrative is richly colored with detail, but the reader never loses sight of major developments. The only serious criticism is that the book treats inadequately the inter- action between Jews and non-Jews in Buffalo. The index, for example, lists only seventeen references to Gentile-Jewish relationships, none of them past p. 286. Though it might disturb the bland surface of this success story, the reviewer would like to have more information on the business, intergroup, and social dealings of Jews and non-Jews, to know what areas of the New World paradise were off-limits. The main theme of the history of any American Jewish community is undoubtedly that of success and progress, but it is unhistorical to omit the darker, minor theme. A map of Buffalo would have made much easier the reading of many accounts of shifting neighborhoods. The footnotes, instead of being at the foot of the pages, are segregated at the back of the book. There are a few inevitable errors too picayune to list. This volume makes a substantial contribution to scholarship. Its breadth of coverage of most aspects of local Jewish life, its objectivity in treating the cross-purposes of Buffalo Jewry, and its skillful blending of general history with details of local leaders and institutions make it a model not only of Jewish history but of urban social history. Cincinnati, Ohio Lours R. HARLAN Dr. Louis R. Harlan is Associate Professor of History at the University of Cincinnati. Gmazim: Koyets L'toldot Ha-sifmt Ha-ivrit B'dorot Ha-achronim [an anthology of the history of Hebrew literature of recent times]. Tel Aviv: Association of Hebrew Authors in Israel - "Massada" Publishing, Ltd. 1961. 347 pp. Edited by Getzel Kressel, Gmazim, the first in a series of volumes to follow at unspecified intervals, is devoted to the publication of hitherto unpublished material which is significant for the study of the recent history of Hebrew literature. This first volume is dedicated to the memory of Asher Barash ( I8891952), who conceived the idea of "Genazim," a bio-bibliographical institute whose aim is to perpetuate the memory of modern Hebrew authors and their work. The Genazim Institute has now been in existence for a period of ten years, and has assiduously endeavored to perform its task of gathering and collecting all literary material which would facilitate the understanding of the totality of Hebrew literature, including writings which are not in the Hebrew language - Yiddish in particular. REVIEWS OF BOOKS '79 The scope of subsequent volumes of Genazim is to include sections dealing with memoirs and autobiographies, letters of authors, bibliographies, and studies. The present volume, however, limits itself to the first two types of writing. In the first section of this book, 142 pages are devoted to memoirs and autobiographies. A total of seventeen selections is published here, some being classified as memoirs, others as autobiographies. The array of the literary personalities is quite impressive, beginning with Isaac Hirsch Weiss and his memoirs and closing with Judah Steinberg and his autobiography. Of special interest in this section is a questionnaire (pp. 54-56) sent out by "Genazim" to Hebrew authors in the State of Israel and abroad. The questionnaire consists of thirty-two questions, the answers to which would give the Institute a complete picture of the author, his activities, aspirations, goals, and literary creativity and productivity. The replies to the questionnaire sent in by some of the Hebrew authors constitute the bulk of the material found in the first part of the book. The second, but larger, section of the book (pp. 145-347) consists of twenty entries of exchanges of letters by Hebrew authors. The list of names is very notable, and the contents of the letters reveal much of the vicissitudes, experiences, aspirations, and struggles of the various Hebrew authors represented. An example par excellence is Joseph Haim Heftman's letter - dated March 29, 1926 -to Dr. Max Raisin, who was ordained by the Hebrew Union College in 1903. In this letter, Heftman pleads for financial support from America for the publication of the Warsaw Hebrew daily Ha-Yom. The effort of editing this book is tremendous in view of the careful collation of material and the meticulous application of numerous explanatory footnotes. It truly is a work of scientific precision and accuracy. Perhaps more than anything else, Genazim points to the avid desire on the part of contemporary Israelis to preserve for posterity everything that was once committed to writing. The volume has the documentary qualities and characteristics which properly belong to an archives. Cincinnati, Ohio ELIASL. EPSTEIN Dr. Elias L. Epstein, Professor of Hebrew Language and Literature at the Hebrew Union College - Jewish Institute of Religion in Cincinnati, is the editor of the Hebrew Union College Annual. STEIN,LEONARD. The Balfour Declaration. New York: Simon and Schuster. . 1961. 6 8 1 . p ~$7.50 Leonard Stein's The B a I f m ~Declaration is the story of how the British Government undertook to "view with favour the establishment in Palestine of a national home for the Jewish people and . . . use their best endeavours to facilitate the achievement of this object." The author, a British barrister, civil servant, and veteran Zionist, has reconstructed, with both skill and scholarship, the events leading up to the Balfour Declaration of November 2, 1917.His is an excellent book. Stein tells the tale in its entirety and highlights the intrigue and suspense which the principals could not help but sense at the time. He has made good use of the voluminous papers of Chaim Weizmann, Mark Sykes, Louis D. Brandeis, Charles Prestwich Scott, Nahum Sokolow, and Moses Gaster. H e has searched with discrimination in the Zionist Archives and the Blanche Dugdale collection of Arthur Balfour's documents. He has chosen well in quoting from the diaries, memoranda, letters, editorials, and articles of the period. Only at times does Mr. Stein succumb to repetition and allow himself to be bogged down in quotations, but he could justly claim that these are valuable repetitions and salient quotations. H e sustains the reader's attention, especially in the chapters on "Zionist Moves in Berlin and Con~tantino~le,""Weizmann's Meetings with Balfour and Lloyd George," "Sokolow in Paris and Rome," and "The Zionist Question Before the War Cabinet, September 19I 7 ." This is high drama, and Stein makes the most of it, maintaining the narrative at an even pace with flashbacks that are neither tedious nor confusing. He keeps his men moving steadily in both thought and action. In the opening ninety pages Stein describes the ambiguous status and uncertain strength of the World Zionist Movement in 1914, and outlines the commitments of the European powers in the Middle East. Mentioning the anti-Zionists in Great Britain, he tells about the objection lodged in 1909 by leading Anglo-Jewish personalities (including Leopold de Rothschild, Claude G. Montefiore, Robert Waley Cohen, and Osmond d'Avigdor Goldsmid) against the establishment of Zionist societies by Jewish undergraduates at English universities; and he quotes Chief Rabbi Hermam Adler's endorsement of their protest: "Since the destruction of the Temple and our dispersion, we no longer constitute a nation; we are a religious community." Such opposition to political Zionism makes all the more significant Theodor Herzl's comment in 1897: 181 REVIEWS OF BOOKS From the first moment I entered the Movement, my eyes were directed towards England, because I saw that by reason of the general situation of things there it was the Archimedean point where the lever could be applied. The still existing happy position of the English Jews, their high standard of culture, their proud adherence to the old race caused them to appear to me as the right men to realise the Zionistic idea. Herzl expressed this hope again in his opening address to the Fourth Zionist Congress of 1900, when he explained why he had chosen London as the meeting place: "England, great and free, looking out over all the seas, will understand us and our endeavours." As in so many prophetic utterances, Herzl was right. In the following fifteen chapters of Part 11, "The Preliminaries, I ~ - II6,"~ Stein tells of the painstaking negotiations. He excels in vignettes of the principals. He knew all of them personally and thus writes with sure hand and deft pen. The stalwarts of the Movement, ranging from Jews like Herbert Samuel, Chaim Weizmann, Nahum Sokolow, and Aaron Aaronsohn to non-Jews like Mark Sykes, Arthur Balfour, Charles Prestwich Scott, and David Lloyd George, come alive. Their cooperation and collaboration are remarkable and often inspiring. For their admixture of idealism and realism he has only praise. Each of them wanted justice for the Jewish people and a stronger position for Great Britain in the Middle East. There were giants on the earth in those days. Of Weizmann, Harold Nicolson once said: "I do not think that I have ever met a man quite as dignified as Dr. Weizmann. I sometimes wonder whether his fellowJews realise how deeply he impressed us Gentiles by his heroic, his Maccabean quaIity." Stein agrees with Nicolson's estimate, and then gives his own appraisal: If Weizmann was seen a little larger than life it was not because he struck heroic poses. He was far from being austere or otherworldly. In his good moods -for he had a mercurial temperament - he could be highly companionable, witty and entertaining. He enjoyed the pleasures of life and was well endowed with worldly wisdom. . It was impossible, in his presence, not to be conscious of his reserves of strength or to resist the enchantment of his magnetic eyes. Man of the world though he was or became, he preserved inviolate an inner sanctuary. It was the mystical element mingled with his realism which gave him his charismatic quaIity and was the hidden source of his power. .. Stein tells well the oft-told story of Weizmann's meetings with Arthur Balfour in 1905 and 1914. He makes it abundantly clear that these, and some 2,000 other interviews which Weizmann had with political figures, paved the way for the declaration. Stein assigns to Herbert Samuel a key role in all the negotiations leading up to the Balfour Declaration. Sir Herbert's Zionist sympathies, so ardent and yet informed, were not known or expected by his colleagues, for a scion of distinguished Anglo-Jewish ancestry would normally like Edwin Montagu and Claude G. Montefiore - have been anti-Zionist. When Herbert Asquith, never pro-Zionist, became Prime Minister in 19 r 5, he was amazed to find in Samuel a protagonist of Zionism. Asquith termed Samuel's historic document on the question, circulated among the members of the Cabinet and the Foreign Office, and among leading Britons, "a dithyrambic memorandum," and confided to his diary: "I confess I am not attracted by the proposed addition to our responsibilities, but it is a curious illustration of Dizzy's favorite maxim that 'race is everything' to find this almost lyrical outburst proceeding from the wellordered and methodical brain of H. s.'' Disraeli had forsaken the Jewish community in his adolescent years and never returned to it; thus Samuel was the first observant Jew to serve in a British Cabinet - his strategic importance cannot be overestimated. Of considerable value is Stein's examination of the notion that the Balfour Declaration was a "reward" which David Lloyd George reputedly bestowed upon Weizmann for his contribution to the Allied victory by the development of acetone as an indispensable ingredient in the development of T N T . Stein makes it clear that Lloyd George had both poetically and oratorically exaggerated when he said that "acetone converted me to Zionism" and that Weizmann's declination of honors from the Crown was "the fount and origin of the Balfour Declaration." Stein notes that Lloyd George's gratitude was undoubtedly one of many factors which made Weizmann stand high in his favor; yet Weizmann was really more powerful as a Zionist propagandist in the best sense of that word. Jan Christiaan Smuts always reminded his readers and listeners, "It was Weizmann who persuaded us." Of great value, too, is the sympathetic picture which Stein gives of the anti-zionists in Great Britain. He understands, though he neither approves of nor agrees with, their opposition to Zionism. Here is insight of a high order. Similarly, he gives a perceptive account of the apprehension felt in Arab communities in and around Palestine, especially after the Turkish Kevolution, when Arab nationalism became a conscious, powerful trend. REVIEWS O F BOOKS 183 He observes realistically - unlike many Zionist historians -that Arab hostility to Zionism increased through the years and was foreseen by Ahad HaLam in 1891 and 1912, and by Theodor Herzl at the turn of the century; several years after the Balfour Declaration both Herbert Samuel and Chaim Weizmann warned of the Arabs' intransigence and the stiffening of their resistance. Stein's verdict on the Sykes-Picot . . If Agreement, often invoked in opposition to Zionism, is clear: the question is whether the British Government had committed itself in I 9 I 5 to leaving Palestine under Arab control, the answer seems clearly to be that there was no such commitment." Flaws in the book are few. The footnotes are ubiquitous and abundant, too much so; they border on the pedantic. Stein gives an inadequate treatment of American Zionism in the formulation of Anglo-American policy, and says little of the role played by Stephen S. Wise; but a separate book of another 700 pages would have to be written on America's part in the Balfour Declaration as well as on the twenty-eight years of Britain's Mandate until Israel was established. T o the fascinating, but now rather academic, question as to whether or not the Balfour Declaration ( I ) was ill-phrased and (2) really carried the intention of establishing a Jewish-controlled state, Stein devotes many pages. The text of the Declaration was revised a number of times, both by the British Government and by the Zionists (in Great Britain and the United States) as well. As an American, I find always engrossing the part played by such men as Louis D. Brandeis, Stephen S. Wise, Felix Frankfurter, and their friends, foremost among whom was Norman Hapgood, editor of Harper's Weekly. Many people exchanged views constantly and helped phrase and rephrase the countless drafts that came before the War Cabinet in London in the fateful year 19I 7. The results, both at that time and in later decades, were more than the opponents of Zionism expected and less than the proponents desired. Many memoranda were exchanged about "A Jewish National Home" or "A National Home for the Jewish Race," finally resulting in the oftdebated words, "National Home for the Jewish People," which was an echo of the Basle program, "the creation of a home for the Jewish people." The latter part of the book deals in limited yet revealing fashion with the steady efforts of the British Colonial Office through the next thirty years to repudiate any idea that a Jewish state was to be established. T o this trend Stein could have devoted yet another 700 pages. The restraint which Stein employs throughout the book is absent ". . in the closing pages, when he seems to take a dim view of American Jewry of more recent vintage: With an enthusiasm as fervent as that with which they acclaimed the Balfour Declaration the American Jews were, eighteen months later, to express their gratitude to Great Britain on her acceptance of the Palestine Mandate. The strength of their emotional response to the Declaration was the measure of their indignant reaction when things started to go wrong in Palestine and of their almost hysterical denunciation of Great Britain as the Mandate drifted to its melancholy end. Some valuable pages on the tepid enthusiasm of Woodrow Wilson, the grave reservations of his Secretary of State, Robert Lansing, and the not-so-restrained anti-Zionism and subtle anti-Semitism of Edward House should be required reading for those gullible souls who contend that the three of them - Wilson, Lansing, and House - were unreservedly pro-Zionist . Stein's major task is to help us keep all these matters in perspective, and he succeeds. Stein has done a scholarly and, at times, brilliant job in describing how a few not so well chosen and often ambiguous words can change the face of the earth - in this case, the Middle East - and can alter the course of history, primarily the history of Jewry and Judaism. Saratoga Springs, N. Y . CARLHERMANN VOSS Dr. Carl Herrnann Voss, who is presently pastor of the New England Congregational Church in Saratoga Springs, New York, served as Chairman of the Executive Council of the American Christian Palestine Committee between 1946and 1956. CORRECTION The April, 1962, issue of American Jewish Archives (pp. 4 and 7), mistakenly designated Max E. Berkowitz as the nephew of Rabbi Henry Berkowitz. Max E. Berkowitz should have been designated as the son of Henry Berkowitz. Brief Notice SMITH,JAMESWARD,and A. LELANDJAMISON, Edited by. Religion in American Life. Princeton, N. J. : Princeton University Press. I 96 I. Vol. I (514 pp. $8.50); Vol. I1 (427 pp. $7.50); Vol. IV (Parts 1-2: xx, 541 pp., and Parts 3-5: xv, 674 pp. $17.50) Appearing as "Princeton Studies in American Civilization Number 5" and consisting of four* volumes bound in five books (Vol. IV has been published in two separately bound sections), Religion in American Life may justly claim the designation "monumental" in bulk as well as in scope. The work, its distinguished editors tell us, is concerned primarily with religion as "the tendency on the part of our culture to devote itself to ideal purposes which stem from the Judaeo-Christian tradition." The editors, Professor Smith, of Princeton University, and Professor Jamison, of Syracuse University, have succeeded in preparing an opus that will undoubtedly prove indispensable to students of the American religious scene. Vol. I, entitled "The Shaping of American Religion," includes -in addition to an introduction and an index nine essays by H. Richard Niebuhr, Henry J. Browne, Oscar Handlin, A. Leland Jamison, Sydney E. Ahlstrom, Perry Miller, Stow Persons, James Ward Smith, and Daniel D. Williams. Vol. 11, "Religious Perspectives in American Culture," features - again in addition to an introduction and an index -ten essays by Will Herberg, Wilber G. Katz, William Lee Miller, Dayton D. McKean, R. Morton Darrow, Willard Thorp, Carlos Baker, Richard P. Blackmur, Leonard Ellinwood, and Donald Drew Egbert. In Vol. IV, "A Critical Bibliography of Religion in America," Dr. Nelson R. Burr, of the Library of Congress, has painstakingly assembled a selective bibliography designed to afford the reader "a synoptic sense of the breadth and the depth of the problem of tracing religious influences in American life." Dr. Burr's contribution is enhanced by a forty-eight-page "Author Index." Of particular Jewish interest in the series are Oscar Handlin's "Judaism in the United States" in Vol. I, Will Herberg's "Religion and Education in America" and Wilber G. Katz's "Religion and Law in America," both in Vol. 11, and Dr. Burr's bibliographical material on American Jewish religion and literature in Vol. IV. * Not included in this notice is Vol. 111, entitled "Reli ious Thought and Economic Society: The European Background,'' which consists o f a historical study by Jacob Viner and is listed at $6.00. The entire set is listed at $32.50. Index Agriculture, agriculturists, z I , 30, 148, I 5 5 ; see also Farmers Aaro-Joint. 148 ~ b d a t h ~ c h i m Synagogue, Hibbing, Minn.. 89 A G ~ I L A R &mily), 61 D' (brother of Moses AGUILAR, ABRAHAM Raphael d'hguilar) , 60-6 I AGUILAR,ABRAHAM D' (son of Moses Raphael d'hguilar), 60-61 AGUILAR, AROND', 38, 42, 60 AGUILAR, ESTHER D', 60 AGUILAR, GANNA D', 42 AGUILAR, GRACIA D', 61 ISAAC(ISHAC)D', AGUILAR(AGUILLAR), 42, 60-61 AGUILAR, ISAACDE AROND', 61 AGUILAR,~SAAC ISRAEL D', 59-60 AGUILAR, ISAQUE DE, 42 AGUILAR, JACOB D', 60 AGUILAR, JEHUDITH D', 6 1 AGUILAR, MOSESD', 38 AGUILAR(AGUILLAR) , MOSES (MOZES) RAPHAEL (RAFAEL)D', 42, 59-61 D', 42, 61 AGUILAR, RACHEL AGUILAR, RIBCAD', 61 AGUILAR, SARAD', 6 1 AGUILAR, SIMHAD', 61 AHADHA'AM;see Ginzberg, Asher Ahavas Sholem Congregation, Buffalo, N. Y., 88 hM6, LOUIS,93 Alabama, 80 Albany, N. Y., 88, 90 Albany Daily Advcrtiscr (Albany, N. Y.), Aaron Congregation, Trinidad, Colo., 93 AARONSOHN, AARON,I 8 I ABENATAR, ARON,47 ABENDANA, MANUEL, 63 MARDOCHAI, 55 ABENDANA, ABENU[DE LIMA],SALOMON, 55 ABOAB, ABRAHAM, 59 ABOAB,DAVID, 47, 58-59? 68 ABOAB, ESTER,46 ABOAB, ESTHER,59 37, 45, 47, ABOAB,ISAACDA FONSECA, 549 58-59, 64, 68 ABOAB, JUDITH,64 ABOAB, SALOM DE BENJAMIN, 46 ABOAB, SIMON,58 ABOAF,ISCHACK SEMAH, 40 ABRABANEL, ISAAC, 75 ABRAHAMS, ISRAEL, 94 A BRAVANEL; see Bravanel, Jonas a IACOB, 5 I , 55 ABRICHTS, Academic life, academic world, 107-8, I I 1-13, I 15-16, 127; sec also Freedom Academic positions, z5 Academies; sce Yeshivot Acculturation, 76 Acetone, I 82 ACONGNA, NUNESD', 64 ACOSTA, ANTONIO D', 5 I ACOSTA, FRANCISCO VAZD', 56 ACOSTA, JOSEPH(IOSEPH)D', 37, 52, 56-57 ACOSTA, URIELD', 57 Adath Israel Congregation (Louis Feinberg Synagog), Cincinnati, Ohio, 88 Addresses, 94, 96, 98-99, 102; see also 2s Lectures, Sermons ALBERTI, DANIEL,5 I GERSON, 22-24, 26 Albuquerque, N. Mex., 90, 101 ADERSBACH, ADLER,CYRUS, 9 I , 94, 97-98 Albuquerque Lodge, No. 336. B'nai B'rith, Albuquerque, N. Mex., 90 ADLER,FELIX,I 2 ALEXANDER, FANNYWEIL, I O Z ADLER,HERMANN, 180 ADLER,SELIG,and THOMAS E. CONNOLLY,Alexandria, Va., 88 Frmn Ararat w Suburbia: The History Aliens; see Foreigners of the Jewish Community of Buffalo ALKALAI, JUDAH, 69 ALLEN,MICHAEL MITCHELL, 92 (review), I 77-78 ALLENBY, EDMUND, I 64 Adult education, I 17 Allies (First World War), 182 A. F. of L., 143 Agnostics, I 77 Alloys, 29-30 INDEX Alpena, Mich., 88, 90 ALTMAN, HAL,90 Altona, Germany, 27 ALVARES, DAVID,52 ALVARES, IOSEPH,52 ALVARES, JACOBHISQUIAHU DE DAVID, 61 ALVARES, JAHACOB BARUCH, 61 ALVARES, MOZESBARUCH, 42 ALVARES, RACHEL, 42 ALVARES, RODRIGO, 55 Ambassadors, 10-1 I , I 5 Ambidjan; see American Committee for the Settlement of Foreign Jews In Birobidjan America, the Americas, Americans, 5-6, 1 2 , 20, 25-28, 30-31. 61, 759 78, 94, 98, 100, 110, 129-30, 132, 134, 136-38, 141, 147, 149-50, 170, 1749 179, 183; see also Revolutionary War, United States American Christian Palestine Committee, 184 American Committee for the Settlement of Foreign Jews in Birobidjan (Ambidjan), 156 American Colonies; see Colonies, American American Committee for the Organization of a World Congress for Jewish Culture, '54 American Communism, American Communists, 129, 170, 174; see also Communism American Council for Judaism, I zo American Federation of Labor; see A. F. of L. American Fraternal Zionist Organization; see B'nai Zion American Hebrew (New York), 95 American IKUF, I 55 American Institute, 30 Americanism, I 54 Americanization, I 6 American Jewish Committee, I z, 76 American Jewish Historical Society, New York, N. Y., 33 American Jewry, American Jews, 13-14, 69, 7678, 100, 107. 123-24, 155, 15960, 172, 174, 184; see also Jewry American Journal of the Medical Sciences, 28 American Judaism; see American Jewry American Medical Recorder, 28 American Reform Judaism, American Re- 1 ~ 7 form Jews, 3, I I ; see also Reform Judaism American Revolution; see Revolutionary War (American) "American Silver Composition," 29-30 American Zionism, I 83; see also Zionism Amsterdam, Holland, 21, 34, 37-48, 5051, 55, 57-58, 61-68; Jews of,. 39-40 Anarchists, Anarchists-syndicalists, I 69 ANDRADE, BENJAMIN DA COSTA D', 66 Anglo-Jewish Association, I 1 Anhalt-Dessau, z z Anniston, Ala., 88, 90 ANSELL,JACK,His Brother, The Bear, 79 Anshe Chesed Congregation (Fairmount Temple), Cleveland, Ohio, 86 Anshe Hesed Congregation, Erie, Pa., 9 Anshi Lebavitz Congregation, Boston, Mass., 92 Anti-Communists, I 72 7 3 Anti-Defamation League of the B'nai B'rith, Chicago, Ill., 90-91 Anti-fascism, anti-fascists, I 55, I 59, 166, 168 Anti-Franco party, 169 Anti-Jewish prejudice; see Anti-Semitism, Religious prejudice Anti-Marxists, 155, 157 Antinomianism, 73 Antireligion, I 53 Anti-Semitism, anti-Semites, 5, 7, 94, 108, 148, 155, 160, 174, 184; see also Religious prejudice Anti-Zionism, anti-Zionists, I , 4, 9-1 z, 15, 19, 142, 150, 180, 182, 184 Antwerp, Belgium, 47, I 5 I Aphorisms, 95 Appalachian Spring, 79 Arabic, 164 Arabs, 6, 146, 159-65, 182-83; Communists, 161-62, 164 Aragon, Spain, I 67 Ararat project, 23, 25 Arbeiter Ring (Workmen's Circle), I 33, '449 177 Argentina, 166 65 ARIES,DIEGORODRIGUES, ARLEN,HAROLD, 83 Arlington Confederate Monument Association, 97 ARLUCK, HYMAN,8 3 ARLUCK, SAMUEL, 83 Armenians, 7 Baltic states, I 7 r Baltimore, Md., 88 Baltimore Hebrew Congregation, Baltimore, Md., 88 Bankers, 15 Baptismal registers, 90 BARASH, ASHER,I 78 Barbados, 65 BARBEE,MRS.ALFRED,104 Barcelona, Spain, 16570 Bar Mitzvah, I zq Bamard College, New York, N. Y., 80 BAROCHES, MOZES,42 BAROCHES, RACHEL,42 BARON, SALOW., 85 BARONDESS, JOSEPHA., 94, I 29-30 BARRETO, FRANCISCO, 50 BARRIOS, MIGUELDE, 64 BARUCH, ISAQUE, 42 BARZILAIJ, HESTERBENVENISTE, 43 BARZILAY, JACOB, 43 Basle program (of Zionism), I 3, I 8 3 BATISTA, FULGENCIO, 17 I BAUM,BERNARD, 101 Bayonne, France, 47 Bayonne, N. J., 85 Beaufort, S. C., 88 BECK,HENRY,103 BECX,MATTHIAS, 57 Belgium, 150, 152, 166 Beliefs, Jewish; see Judaism Beliefs, religious, 7, 83 BELILLOS, SAMUEL,64 BELILOS(BELILLOS), DANIEL,59, 64 Bell County, Ky., 153 Beluved Rabbi, The, 7-8 Bemerkungen uber dm Stundpunkt der Hmnburgischm Israeliticchen F~eischule, 3' BEN GURION,DAVID,69, 87, 162 Beni Israel Congregation, Lawrence, Kans., 89 BENJAMN,JUDAHP.,94-95. I03 BENVENISTE, ARON,41, 43-44 BACHRACH, BABETTE, 94 BENVENISTE, RACHEL,46 BACHRACH, SAMUEL, 94 BENZEVI,ITZHAK,I 62 BAECK,LEO,86 BERGMAN, LEOA,, 9 I Bahama Islands, 96 BERINSKY, BURTON,158 Bahia, Brazil, 34, 38-39, 58 BERKOWITZ, HENRY,I , 3-4, 7-1 I, I 3, 17, BALFOUR, ARTHUR,I 80-8 I 19, 95; Endowment Fund, 95 Balfour Declaration, r, 3, 8, 10, 16, 97, BERKOWITZ, HENRY J., 4 142, 180-84 BERKOWITZ, MAXE., 4, 7-8, 184 Balfour Decla~atkm, The (review), I 80BERKS,ROBERT,175 84 Army purveyors, 37,93,97 ARO,LEADE,44 Arreri~pi,Brazil; see Recife, Brazil Art, 112, 1 3 3 ARTEF Theater, I 56 Artists, 97 86 ASCH,SHOLEM, Ashkenazim, Ashkenazic Jews, 49, 52, 55, 57, 61, 90; see also Germany Asia, 173 ASQUITH, HERBERT, I 82 Assembly (of New York State), 9 r Assimilation, assimilationism, assimilationists, 13, 76, 79, 86, 1x0, 119-20, 123, I 28; cultural, I 2; see also Integration Associated Jewish Agencies, Cincinnati, Ohio, 9 I Association for Jewish Colonization in the Soviet Union (ICOR), 156 ATHIAS,DAVID,52 ATHIAS,ISAK,42 ATHIAS,JACOB, 4 1-42 ATHIAS,JOSEPH,65 ATHIAS,RACHEL, 42 ATKINSON, BROOKS, 79 Atomic bomb, 84 Atonement, Day of; see Yom Kippur Auctioneers, 92-93 AUERBACH, IRVING, 90 AUGUST,GARRY J., 96 Autobiographies, 84, 101-2, I 29-38, 14156, 15974, I79 Auto-da-fk, 39 Autonomy, cultural, I 2 AZEVEDO, ABRAHAM D', 50-5 I , 57, 59 D', 59 AZEVEDO, ISAAC AZEVEW,MOYSES SALOMDE,46 AZEVEDO, RIFCASALOM D', 46 AZUBI,ABRAHAM, 49 AZULAY, JEHUDA, 6I AZULAY,RACHEL DE JEHUDA, 61 Berlin, Germany, z r , 26, 96, 149, 180; Treaty of, 5 BERNAL,DAVID,57 BERNAL,ISABEL,58 BERNHEIM(RoTH), MOSES; see Roth (Bernheim) Moses BERNSTEIN, LEONARD, 84 BERRY,JOSEPH,93 Berthier, Quebec, 93 Beth El Congregation, Albany, N. Y., 88 Beth-El Congregation, Anniston, Ala., 88 Beth El Congregation, Buffalo, N. Y., 177 Bethel Jacob Congregation, Albany, N. Y., 88 Beth Elohim Congregation, Charleston, S. C., 92 Beth Emeth Congregation, Albany, N. Y., 88 Beth Israel Congregation, Beaufort, S. C., 88 Beth Israel Congregation, Jackson, Miss., 89 Beth Jacob Congregation, Dorchester, Mass., 88 Beth mcdrash, I 3 o Beth Ysrael Congregation (Synagogue), Amsterdam, Holland, 58-60, 63, 66 Beth ZionCongregation,Buffalo,N. Y., 177 Bevis Marks Synagogue, London, England, 89 Bible, Biblical (Old Testament) references, 74-75, 85, 95, 118, 118; sce also Pencateuch, Perasha, Torah Bigotry; sce Anti-Semitism, Religious prej. udice Bingen Men's Philanthropic Society, Newark,. N. J., . 9 ~I . BINSWANCER, AUGUSTUS, 10I Biographies, 58, 83, 94, 99, 101-2, 104 Biology, I ro Birobidjan, Siberia, 148, I 55 Black Book of Polish Jewry, 83 ~ L A I N E ,EPHRAIM, 97, 99 BLOCH(family), 94-95 BLOCH,HERRMAN, 95 95 BLOCH,JOACHIM, 95 BLOCH,THERESA, Blood accusation; scc Ritual murder libel BLOOM, HERBERT I., 33, 40 BLOOMFIELD, MAURICE,I 3 BLUMBERC, MRS.BEN,95 BLUMENTHAL, MRS. RAY, 93 Blytheville, Ark., 88 B'nai B'rith, 10, 90-92, 109, I r I ; Archives, 90; Mexican Bureau, 90; Women, Blytheville, Ark., 88; scc also Albuquerque Lodge, No. 336; AntiDefamation League of the B'nai B'rith; District Grand Lodge, No. 2; Marion Lodge, No. 864; Rimmon Lodge, No. 68; Santa Fe Lodge, No. 1242 B'nai Israel Congregation, Fort Wayne, Ind.. 88 B'nai Israel Congregation, Sacramento, Calif.. oo B'nai ~ehudahCongregation, Kansas City, Mo., 4 B'nai Jeshurun Congregation, Cincinnati, Ohio. 7 c ~ ' n a iJk~iurunCongregation, New York, N. Y.. 80 ~, Bhai Zion (American Fraternal Zionist Organization), 80 B'ne Jeshurun Congregation, Milwaukee, Wis., 89 Bwota. Colombia. 80 ~oKernians,r 33 ' Bolshevism. Bolshevik revolution. Bolsheviks, 141-43, 174 BONAPARTE, NAPOL~ON, 21 BONNHEIM, BENJAMIN A., I01 Book of Proverbs: A Commentary, 85 Bordeaux, France, 63 BOROWITZ, EUGENEB., 86 Boston, Mass., 92; Latin School, 84 BOTWIN,NAFTALI,167 BOULANCER, NADIA,79 Bourgeoisie; scc Middle class BOWMAN, MRS. ROBERTA., 96-97 Boycott, I 60-6 I Braille, I 17 BRAININ, REUBEN,95 BRANDAO (BRANDAU) , DOMINCO D'ACOSTA, 371 55 BRANDEIS, LOUISD., 15, 86, 97, 180, 183 BRANDOA, MARIAHENRIQUES, 37 BRANDON, DAVID,5z BRANDON, MANUELDUARTE,55 BRANDON, RACHEL,46 BRAVANEL, JONASA, 40 Brazil, 3 1-34, 37-52, 55-68; Jews of, 3 2 ; see also Dutch Brazil, Portuguese Brazil Brest-Litovsk, Russia, 143 BRICKNER, BARNETT R., 86 B'rith Sholem Congregation, Buffalo, N. Y., 88 ? British, British Government, Britons; see England, Great Britain British army, 97 British Foreign Office, 164 British Legion, Canada, 93 British Mandate for Palestine, 161, 183-84 BRITTO;see Soares, Jacob Broadway, New York City, 83 BROD,MAX,84 Brokers, 42-44 Bronx, The, N. Y., 135 Brooklyn, N. Y., 79, 132, 134, 141-42 Brotherhood, I 16 BROWN,DAVIDA., 95 BROWN,MRS. DAVIDA., 95 BROWN, JOSEPHE., 103 Brownsville; see Brooklyn, N. Y . BRUIMNGH, SAMUEL,65 Brunete, Spain, 168 Brussels, Belgium, I 5I , 166 BRYAN,MARYBAIRD,97 BRYAN, WILLIAM JENNINGS, 97 BUBER,MARTIN,114, 117-18 BUCHALTER, LOUIS,145 BUENO,JACOB,65 BUENO,SARA,65 Buffalo, N. Y., 25, 83, 88, 177-78 Builder of Israel: The Staly of Ben-Gurion; 87 Bukovina, Austria, I 68 M., 95 BULLOWA, JESSEGODFREY BULLOWA, MARGARET, 95 BURDOCK, ASA,92 Bureaucracy, 143, 145 BURGHEIM,D., Indianapolis, Ind., and Nashville, Tenn., 95 Burials; see Funerals Burying grounds; see Cemeteries BUSH(family), I O I BUSH,KATY,94 Businessmen, 38, 109, I r 2 ; see also Merchants, Wholesalers BYARS,W. V., 96 Byelorussians, 149 C Cabala, 70 Cabinet members, I 5-16 Cadiz (Cadk) ,Spain, 42 Cafk Royal, East Side, New York City, 133 CAHAN,ABRAHAM, I 29-30, 173 Cahokia District, Ill., 93 California, 97, roo, 159 Calligraphers, 68 Cameron County, Tex., 93 CAMINHA, ISHACCOHEN,43 CAMPBELL, JAMES,93 Camps, 156 Canada, 92-93,95,97, 152, 170 Cantor; see Chazan Capitalism, capitalists, I 37, 149, I 53, I 59 CARDOSA, DANIEL,5I CARDOSA, SALOMON, 52 CARDOSO, ABRAHAM, 40 CARDOW\, IUDICA,52 CARDOZA, VASCOFERNANDES, 52 CARDOZO, ISAAC,39 CARDOZO, JUAN,6 I CARDOZO, MICHAEL, 6I CARDOZO, SIMON,6 I CARLIN, AARON,95 CARNERO [DEMORAFS], MANUEL,55 CARPENTIER, ROLAND DE, 57 DE, 57 CARPENTIER, SERVAES C., 85 CASE,HAROLD CASERES, JACOBDE, 43 CASTRO, ESTERDE, 45 CASTRO, HENRIQUES DE, 58-59 CASTRO, ISAACDE, 38-40 CAWRO,ISHACDE ABRAHAM DE, 61 CASTRO, MANUELNAMJASDE, 42 CASTRO,RACHELNAMIASDE, 42 Catalonia, Spain, I 66, I 69 Catholics, 83, 147; see also Christianity CATS,SALOMON, 55 Catskill Mountains, New York State, 135 CAUFFMAN, JOSEFG., 8 I Cayenne, French Guiana, 62 Cemeteries, 49, 62, 88-89, 99 Center for the Study of Democratic Institutions, Santa Barbara, Calif., 8 I Central Conference of American Rabbis, 8-9, 13, 81 Ceremonies; see Religious observance Champaign-Urbana, Ill., 108-9, I 27 Chaplains, 98, 1 0 2 Charity; see Philanthropy Charleston, S. C., 92-94, 99, 101 Chasidism; see Hasidism Chattanooga, Tenn., 9 CHAYEFSKY, PADDY,The Tenth Man, 79 Chazan, 39, 68, 83 Chemicals, 29 Chicago, Ill., 16, 90-91 Children, 41, 49, 59, 108-11, I 13, r 19, 123-24, 127, 148-49, 161 Children of Israel Congregation, Memphis, Tenn., 89 China, 95, 168 Chip Basket (Mobile, Ala.), 91 Choir, 86 Chosen People, 7 3 CHIUST,JESUS;see Jesus of Nazareth "Christian-Germanic" state and society, 2 I Christianity, Christians, 6, 34, 38-39, 57, 66, 1 1 2 , 118, 123, 133, 135, 148, 170, 178, 181; see also Catholics, Gentiles, Mennonites, Methodists, Protestantism, Puritans, Unitarian Church Christmas, I 16 Churches, I I 2-1 3, I 27 CHYET,BEATRICE LILLIANMILLER,1 0 2 CHYET,JACOBM., 88 CHYET,STANLEY F., 1 0 2 Cincinnati, Ohio, 10, 30, 75, 88, 91 Circumcision, circumcisers, 59 Cities; see Urban areas Citizens, citizenship, 4-5, 7-8, 1 2 , 14, 397 63, 749 947 100, 102, 1 1 2 , 117 Civic uality; see Equality Civic 8 e ; see Citizens, citizenship Civilization, 7 3 Civil liberties, civil rights, 80 Civil war (Spain), 161, 165-70 Civil W a r (United States), 103-4 Classes, the; see Labor; Masses, the; Middle class; Peasants; Workers Clergy, clergymen, 68, 83, 96, 136; see also Rabbis Cloak and suit industry, 141; see also Garment industry Cloakmakers Unions of the I.L.G.W.U., '73 Clothing business; see Garment industry Coal miners, I 52-54 COELHIO,DAVIDIESURUN,56 COETS,IACOB,55 COETS,PIETER,55 COHEN, ABRAHAM(Abraham Cohen do Brasil), 49, 51, 57, 61-62, 65 COHEN,ESTHER,6 1-62 COHEN,EVA,61-62 COHEN,FRANCISCO PEDRODE, 61-62 &HEN, HENRY,"Jewish Life and Thought in an Academic Community A Case Study of Town and Gown," 107-20, 123-28 COHEN,JACOB,Philadelphia, Pa., 92 COHEN, JACOB(son of Abraham Cohen do Brasil), 61-62, 65 COHEN,JACOB(American prisoner of war during the Revolution), 99 - C ~ H E NJACOB , X., 87 COHEN,JOSHUA I., 98 S., I03 COHEN,LOUISIANA COHEN,MORDECHAI, 46, 61 C ~ H E NMORDECHAY, , 61 COHEN,MOSES,61-62 &HEN, NAOMIWIENER,3-4 COHENP E I X ~59, 92 COHEN,REBECCA, 180 COHEN,ROBERTWALEY, COHEN,SADIEALTA,Engineer of the Soul: A Biography of the Late Rabbi J. X . Cohm, 87 COHEN,W . H., New York City, 95 "Cohensburgh," Pa., 92 COHN,EVA, I O I Collectivization, collectives, 147, I 49, I 6 1 College of Physicians, Philadelphia, Pa., 29 College of the City of New York, 82 ' Colleges, 84, 107; see also Universities COLONEL, ABRAHAM, 5I COLONEL,DAVID,52 COLONEL,ISAAC,52 Colonial America; see Colonies, American Colonial Brazil, 32-3 3 ; see also Brazil Colonies, colonists, colonization, 12, 23, 34, 419 62, 68, 148 Colonies, American, 20, 57 Colorado Fuel and Iron Company, I 36 Columbia University, New York, N. Y., 80-81, 134 Comedians, 84 Coming of Age: N e w 6 Selected Poems, 79-80 Commandments, 7 3 Commerce; see Economic life Commissary; see Arm purveyors Committee for the ~ e z n s of e Trotsky, I 55 Committee of Jewish Writers and Artists, '55 Communal leaders. communal workers, 13, '59 80 Communlsm, Communist International, Communists, Communist Party, I 29, I++-50, 152-56, 159-66, 1 6 8 7 4 ; see also American Communlsm, Arabs, Cuba, French Communism, German Communist Party, Hungarian Communists, Jewish Communism, Mexico, Palestinian Communists, World Communism Community, Jewish; see Jewish community Composers, 79, 8 I Concordia Lodge No. 101, Free Sons of Israel, New York, N. Y., 92 192 AMERICAN JEWISH ARCHIVES, NOVEMBER, 1 9 6 2 Conductors, 79 COSTA. JOSEPHDA; see Cunha, JoZo Confederacy (Southern), Confederate Perez da States of America, 103 COSTA,LEONORA DA,5I Confederate Army, Confederate soldiers, COSTA, STEVEN LOUIS DA,43 103-4; see also Militarism Court of Justice, Brabant, Holland, 50 Confirmation, confirmations, 89 Covenant, 7374 CrmfissiTes da Bahia, 33-34 COvo, JEHUDA, 37 Congregations, 86, 177; see also Syna- GWEN, PHILIP,95 gogues Craft unions, crafts, craftsmen, 30, 143 Congress (of the United States), 30; see CRASTO, ELIAS NAMIAS DE,52 also House of Representatives (of the CRASTO, ~ A N U E L~ A M I A S D?E,]43 United States), Senate (of the United CRASTO, FRANCISCO VAZDE, 41-42 States) CRASTO, ISAAC DE; see Castro, Isaac de Congressmen, 8 C u s m , MOSES NAMIAS DA, 55 THOMAS E., and SELIGADLER, CRASTO, CONNOLLY, SEBASTIAAN HENR~QUES DE,65 F m Ararat to Suburbia: The History of Geed, 7 the Jewish C m u n i t y of Bufalo (re- G~mea,Russia, 148 view), 177-78 Critics, 80 Conscience, freedom of; see Freedom of CROL,GILLIS,57 religion CROMWELL, OLIVER, 77 Conservatism, political and social, I 17 Crusader for Light, 80-8 I Conservative Judaism, Conservatism, Con- Cuba, Cubans, 97, I 7 I; Communists, servative Jewry, 70, 72, 78, 85, 89, 110, 17172 120, 124-25 CULL,HENRY, 93,97 Constantinople, Turkey, 37, 180 Cultural assimilation; see Assimilation, Constitution (of the United States), 24, I 34 ~Uh~~ral Continental Congress, 20 Cultural autonomy; see Autonomy, culConversion, converts, 39, 61, 101, I 10 tural COPLAND, AARON,Coplmd on Music, 79 Culturverein, Berlin, Germany, 21, 2362-63 CORONEL, DAVID SENIOR, 26, 31 &RONEL, ISAAC SENIOR, 56, 63, 67 Culme, cultural life, 109, I 19-20, 1 2 3 , CORONEL, JEOSHUA, 63 125,127-28, 133, 138, 141,146, 149-501 ~ N E L PEDRO , HOMEN, 63 154, 1779 181 CORONEL, SALOMON SENIOR, 43 CUNHA, JOAOPEREZDA, 63 CORONEL, SARA SENIOR, 43 Cwagao, Netherlands West Indies, 3 2 , Corporations, I I I 49, 51-52, 55, 57, 61, 63, 66-67, 88, 92 C~RREA, ISAAC, 39 CURIEL, DAVID, 40 C~RREA, SIMON, 43 CURIEL, MOSEH, 40 Correspondence of Americans, A , 82 Current Hiztory Magazine, 9-10 CORTISSOS, JACOB SEMECH, 47 CURRICK, MAXC., 9, I I CORTIZES, ANTONIO D'ACOSTA, 5I Customs; see Religious observance CORVO, JEHUDA; see Covo, Jehuda Czar (ship), I 3 I Cosmopolites, I 19 Czarist Russia, Czars; see Russia Cossacks, 147 COSTA, DEBORA DA,63 COSTA, ISAKDA, 45 Dabrowsky battalion (Spanish Civil War), ISHACK DA, 57 COSTA, 167 COSTA,JACOB DA, 42 DAILLEBOUST, PIERRE IGNACE, 93 COSTA, JERONIMO NUNESDA,40 Daily Enquirer (Columbus, Ga.) , 103 COSTA, JOSEPH DA;see Dias, Bemardo Daily Worker (New York), 146, I 53 * witor's Note: Names containing the prefix d', dc, da, or di are indexed under the following word. For D'Acrmgna, see Acrmgna; for Da Costa, see Costa; etc.] INDEX Dallas, Tex., 1 0 2 Damascus, Syria, 164 DANIELSON, MRS.JACQUES, 82 Danzig, Prussia, 27 DARROW, CLARENCE, 97 Darunouth College, 82 Darwinism, 86 DAVID,DAVID,93 DAVID,SAMUEL, 93 DAVIDSON, STELLA, 95 Day of Atonement; see Yom Kippur Day schools; see Schools Day, The (New York), 141, 144, 155 Dayton, Ohio, 103 Deity; see God DELEON,EDWIN,95, 103 DELGADO, MOSSEH PINTO,40 DELONG,ABRAHAM, 92 Democracy, 6-7, r 13, 154-55 Democratic Front, I 54 Democratic Party, Democrats, I oo Demography, 77 Denmark, 94 Denuncia@es da Bahia, 33 Denunciqiks de Pernambuco, 34 Denver, Colo., I 3 5 Depression, The Great (of 1929-193 z), 111, 125, 145, I47 Depressions, I 34 Desegregation, 96 Detroit, Mich., 88, 143; Area Study, 83 DEUTSCH, BABETTE,Coming of Agc: N e w & Selected Poems, 79-80 Deutsche Gesellschaft von Penns~lvanien, 29 Diamond cutters, 42, 45, 47 Diaries, 95, 97, 101-3 DIAS,BERNARDO, 44, 66 DIAS,DAVIDT,51 DIAS, SALOYZARAEL MENDES;see Diaz, Jaco Yzarael Menda DIAZ,JACOYZARAEL MENDEZ,49 Dictatorships, 173 DIES,MARTIN,I7 3 Dietary laws; see Kashmth Disabilities, religious and social, 83, 108, 1357 174 Dispersion, 180 DISRAELI, BENJAMIN, I 82 District Grand Lodge No. 2, B'nai B'rith, 90 DITTENHOEFER (family), 10I D I ~ N H O E F ESAM, R , IoI '93 Divorce, 9 3-94 DOHM,CHRISTIAN WILHELM VON,20 DOLIVERA, MOSES,55 Dominion Board of Trade (Canada), rot Dorchester, Mass., 88 DORMIDO, DANIEL,63 DORMIW,DAVID,63-64 DORMIDO, SALOMON, 63-64 Dotar; see Santa Com~anhia de Dotar Orfas e Donzellas DOVALE, LOUISNUNES,55, 68 DRAGO, ABRAHAM, 5I DRAGO, ESTHER,64 DRAGO, IACOB, 56 DRAGO, ISAAC FRANCO, 64 DRAGO, JACOB FRANCO, 43 DRAGO, SIMON,64 Drama, dramatists, 79, 81,95 DREYFUS, A. STANLEY, 101 Druggists, 61 DUARTE, GRATIA, 42 DUARTE, LEONORE, 42 DUARTE, MANUEL LEVY,64 DUBINSKY, DAVID,I 58, I 74 DuBors, WILLIAMEDWARDBURGHARDT, 99 Duc~os,JACQUES, I 60 DUGDALE, BLANCHE, I 80 Duluth, Minn., 88, 152 DUNCAN, ISIDORA, I 38 DUNN,BILL, 152 Dutch Brazil,. n, 40-41, 50; see also - - 38, Brazil Dutch, the, 40, 50; see also Holland Dybbuk, 79 East Broadway, New York City, 133 East European Jews, 109, r r r , 150, I77 East Side, Buffalo, N. Y., 177 East Side, New York City, I 33-34, 141, 145; see also Lower East Side, New York City Eastern Europe, 7, I 29, I 31-33, 162, 166 Easton, Pa., 88, 92 Ebro River, Spain, 167 Economic life, economics, 30, 39, 59, 83, 118, 147, 149, 161 Econom~sts,9, 84 Editors, 9, 22, 95,99, 102, 145-46, 154 Education, 20, 27-28, 78, 83, 96, 127-28, 149, 156; see also Adult education, Hebrew schools, Public schools, Religi- ous schools, Schools, Secular education, Sunday schools Educational Alliance, New York, N. Y., .-l 5 l Educators, 14, 84; see also Professors, Teachers EDWARDS, EPHRAIM, 94 E alitarianism, 161 '&ggheads,'' 75. 107 Egypt, 160-6 1 EHRLICH, HERMAN, 95-96 Ein Harod, Palestine, 161 EINSTEIN, ALBERT,84 Eimtein on Peace, 84 EISENDRATH, MAURICE N., 96 B~ite,Jewish, 20 ELKUS,ABRAM I., I 1-1 2 Ellis Island, New York, 13I , 140 El Saldn Mexico, 79 Emancipation, 7-8, 69 Emanuel Congregation Sisterhood, Welch, W . Va., 90 Emanu-El B'ne Jeshwun Congregation, Milwaukee, Wis., 89 Emanu-El Congregation, Milwaukee, Wis., 89 Emanu-El Congregation, Wichita, Kans., 90 Emergency Refugee Committee, 90 EMERSON, RALPHWALDO,I 14 Emigrants, emigration; see Immigrants EMMANUEL, ISAACS., "SeventeenthCentury Brazilian Jewry: A Critical Review," 32-34, 37-52, 55-68; Masavot Saloniki, 32 Engineering, I 10 Engineer of the Soul: A Biography of the Late Rabbi J. X . Cohen, 87 England, the English, 5-6, 94, 162-67, 180-83; Jews of, 181 English (language), 32, 137-38. 171 Enlightenment, I 30 Epitaphs, 62, 66-67 EPSTEIN,ELIASL., review of Genazim: Kovets L'toldot Ha-sifrut Ha-ivrit B'domt Ha-achronim, I 78-79 EPSTEIN,GISHAMALKIN,129, 15 I EPSTEIN,JETTISEINFELD,129 EPSTEIN, MELECH, "Pages from My Stormy Life An Autobiograph~cal Sketch," I 29-39, 141-56, I 5 9 7 4 Equality, 6-8, 2 I , I 55 ERNST,MARGARET, 80 - ERNST,MORRIS L., Touch Wood: A Year's Diary, 80 ESKETT, THOMAS, 93 Essays, 95,98 ESSRIG,HARRY,review of The Ziunist Idea, 69-70 Ess~oc,CHAIMI., 85 Ethical Culture Society, New York, N. Y see Society for Ethical Culture Ethics, I 14, I 16, I 18, 127 Ethnic identification, 1 19-20, 123-28 ETTELSON,HARRY W., 95 Etting Collection, 96 Euclid Avenue Temple, Cleveland, Ohio, 15 Europe, Europeans, European powers, 4, 10, 13, 20-21, 23-24, 29, 95, 1 0 2 , 1299 135-36, 143, 150, 152-53, 166-67, 180; Jews of, lo-XI, 26, 80, 154, 160; see also Eastern Europe, Western Europe European Reform Judaism, European Reform Jews, 10-1 I EVANS, JOHN,93 Existentialism, I I 8 EZEKIEL,MOSES,96-97 Ez Haim Seminary, Amsterdam, Holland, 59-60,64, 66 Ez Haim Society, Amsterdam, Holland, 5 I .; FAIA,AARON DE LA, 5I Fair Employment Practices Commission, . . 1.1 7 Fanmount Temple (Anshe Chesed), Cleveland, Ohio, 86 FAISAL(king of Iraq), 164 Faith for Modems, A, 81-82 Family, 83, 125, 128 Family!, 82 Fanaticism; see Anti-Semitism, Religious prejudice FARIA,FRANCISCO DE, 49 FARIA,IOHANDE, 56 Farmers, 147; see also Agriculture FARO,DAUIDISRAEL;see Fereira, Dauid Israel FARO,ISAAC HENRIQUES, 68 Fascism, fascists, 153-54, 160, 163, 165, I 67 ; see also Nazism FEBOS,ISAAC,52 FECHHEIMER (family), 98 FECHHEIMER, MARCUS, 75 Feder, Die (New York), 95 Federal Army (Civil War); see Union Army, United States Army Federal Constitution; see Constitution (of the United States) FEFFER,ITZIK,I 55 FEIBELMAN, JULIAN B., 89, 92, 97 FEINBERG, ISRAEL, 173-74 Feinberg, Louis, Synagog (Adath Israel Congregation), Cincinnati, Ohio, 88 M., 85 FEINERMAN, ABRAHAM Fellow of Jewish Studies; set Habcr FEREIRA, DAUIDISRAEL, 49 Fernambuco, Brazil; see Recife FERNAND, MARGRIETA, 48 FERRO,ABRAHAM, 56 Festivals; see Jewish holidays FEUCHTWANGER, LEWIS(LUDWIG),27-30 FIDANQUE (families), 67 FIDANQUE, BENJAMIN, 47, 67 FIDANQUE, JOSEPH, 67 FIDANQUE, RACHEL, 47, 67 Fieldston School, The Bronx, N. Y., 30 Fifth Column (Spanish Civil War), 166 Financiers, 62 Findley Avenue Temple, Zanesville, Ohio, Food industry, 109 Foreigners, 5, I to FORMAN, MRS.MAX,94 Fort Riley, Kans., 98 Fort Wayne, Ind., 88 Forward (New York), 133, 144, 17273 Forward Association, 144 Fourth Zionist Congress, 18I Fox, CHARLES EDWIN,95 Fox, G. GEORGE, 94 FRAENKEL, DAVID,z 2-2 3 FRAENKEL, JOSEF,Lucien Wolf and Theodor Herzl, 87 France, French empire, the French, 5-6, 10, 12, 98, 103, 161, 165-66, 169, 172; Jews in, 9 r ; see also French Revolution FRANCES, IOSEPH(JOSEPH),57, 64-65 FRANCO, ESTER,56 FRANCO, FRANCISCO, 168 FRANCO, ISAAC, 56 FRANCO, JACOBISRAEL, 57 EMMETA., 96 FRANK, FRANKFURTER, FELIX,I 5, I 83 FRANKLIN, LEOM., 9, I I FRANKS, JOHN,9 2 I01 FINKEL,MORRIS,94 FRANKS, MOSES,96 FINKELSTEIN, LOUIS,85 Fraustadt, P ~ s s i a nPoland, 22, 26 Freedom, academic, I I 7; of assembly, E., 94 FINN,CHESTER I 34; of religion, 6, 34; of speech, I 34; FINNEY, JOHN,94 of thought, 6; political, 5, 28; proFinns, I 3 I fessional, 28 First World War, 5-7, 94, 100, 134, B., 97-98 FREEHOF, SOLOMON 150, 162, 164, 168-69 FLEXNER, ABRAHAM, 14 Free Sons of Israel; see Concordia Lodge No. 101 FLIEGEL,HYMANJ., The Lifc m d Times of Free Synagogue, New York, N. Y., 91; Max Pine, 80 Florida, 100, 102, 129 Men's Club, 95 FREIBERG, J. WALTER,15 FONDAN, IACOB, 52 FONSECA, ABRAHAM (DIAS)DA, 43 Freiheit (New York), 143-46, 152-54, FONSECA, ALVARO DA,58 156, 163, 166, 168, 170-71, 174 F O N S E C AB , A L T A Z A(RB A L T H A S A R ,Freiheit Singing Societies, I 56 French Communism, French Communist DE (DA) , 5 I , 57, 64 BALTHAZAR) FONSECA, DAVIDDIASDA,43 Party, 150, 160 French Guiana, 62 DIEGORODRIGUES DA, 58 FONSECA, FONSECA, IACOB(JACOB)DA,58 French Revolution, z I LEOPOLD, 93 FONSECA,ISAACABOABDA; see Aboab, FREUDENTHAL, Isaac da Fonseca FREUND, ELISABETH D., Crusader for Light, FONSECA, RIFCABAS DA,43 80-8 r FONSECA, RIFKADA,43 FREY,JOSEPHSAMUEL C. F., 96, 101 Friday, 109, I 1 2 FONSECA, SARADA,64 FONSECA, SIMONDE VALEDE,56 FRIEDL~NDER, JULIUS,80 FRIEDMAN, ARTHUR, FONTES,ISAAC DE, 56 2, 106 FRIEDMAN, LEE M., 9 FONTES,SIMONDE,56 German Federal State, z r German-Soviet Non-Aggression and Friendship Pact, 146, 159, 170 Germany, Germans, 7, 24, 28-3r, 38, 98, loo, 143, 149, 164-65, 167, 172; Jews of, 20, 80, 109, 167, 177 (see also Ashkenazim); language, 20, 23 GERSHWIN, GEORGE, 8 I, 83 IRA,8 I GERSHWIN, Gershwin Years, The, 83 Get, Gittin; see Divorce Gezerd (OZET), 147-48 Ghetto, 130, 177 GIDON,A B R (ABRAHAM), ~ 49, 56 GIDON,SIMON,56 96 GINS,HELMUT, GINZBERG, ASHER,I 8 3 GINZBERG, ELI, 85 GITLOW,BENJAMIN,173 GLASER, MILTON,81 GLAZER, B. BENEDICT, 96 G . & J. Heckers Literarische Annalen in GLUECK,NELSON,96 God, 73-74, 82, 112, 114-16, 125 Gtrmay, 30 GOEBBELS, JOSEPH,165 GABAY, ESTER,47 GOLD,MICHAEL,145-46 GABAY, IACOB,56 GOLDBERG, ARTHURJ., 96 GABAY, ISAAC,56 Golden Gate Mining Company, Sonora, 52 GABAY, SALOMON, Calif., 94 Galicia, Poland, r 64 GOLDMAN, ROBERT F., 101 GALLAS,MORDECHAI, 44 GOLDSMID, OSMOND D'AVIGDOR, I 80 GANS(family), 23 GOLDSTEIN, ISRAEL, 85 GANS,EDUARD, z 1-27, 35 GOLDSTEIN, MORRIS, Lift Up Your Life, 8 I " 'Ganstown, U.S.A.' - A German-JewGOMES, ABIGAIL, 51 ish Dream," 20-31 GOMES,CLARA,5 I GAON,MENASSEH, 67 GOMES,MANUELDE (DA) FONSECA,56, GARFIELD, JAMESA., 100 Garment industry, 109, I r I ; see also Cloak 64, 67 G ~ M E ZMORDECAI, , 93 and suit industry GOMPERS, SAMUEL,1 36, 142 GASTER, MOSES,180 G~RDIS, ROBERT,A Faith for Moderns, Gemara, 60; see also Talmud 81-82 Genazim Institute, Israel, 178-79 AARON DAVID,86 Genazim: Kovets L'ioldot Ha-sifrut Ha-ivrit GORDON, GORDON, ALBERTI., 85 B'dorot Ha-achronim (review), I 78-79 GORDON, JOHN,93 Genealogy, 94, roz, 177 General Hospital, Charlortesville, Va., 104 GOTTHEIL,GUSTAV,z z GOTTSCHALK,ALFRED,97; review of The Geneva, Switzerland, r 54 Jews: Social Patterns of a American Gentiles, 19-20, 24, 55, 57, 6:-62, 108, Group, 76-78 I I 8, r 78, I 8 r ; see also Catholics, Christianity, Mennonites, Methodists, Prot- Govermnent, governments, 7, zo GPU, 170 estantism, Puritans, Unitarian Church GRADIS, MME., 96 George and Ira Gershwin Sang Book, The, 8 I GRADIS,BENJAMIN, JR., 96 Georgia, 94, 103-4 Granby, Quebec, 93 German Army, 1 0 2 GRATZ(family), 96 German Communist Party, 149-50 FRIEDMAN, LEO, 2, 106 FRIEDMAN,MAURICE,review of The Greater Judaism in the Making. A Study of the Modern Evolution of Judaism, 70, 73-74 FRIEDMAN, THEODORE, 85 TUVIAH, The Hunter, 87 FRIEDMAN, 96 FRISCH,EPHRAIM, F r m Ararat to Suburbia: The History of theJewish Community of Buffalo (review), 177-78 FRUIN,ROBERT,32 Frunze Military Academy, Soviet Union, 168 Funerals, 62-63, 88-89, 91, 97 Furriers, r 54 F~~RS,NBERG, PRINCEOF, 80 FURTADO, ISAK,43 Fiirth, Germany, 28 GRATZ,BARNARD, 96 Gratz-Croghan Papers, 96 GRATZ,JOSEPH,96 GRATZ,MICHAEL, 92, 96 GRATZ,MIRIAM,92 GRATZ,SIMON,92, 97 GRAYZEL, SOLOMON, 97 Great Britain, lo, 12-13, 103, 180-84 Greater Judaism in the Making, The. A Study of the Modem Evolution of Judaism (review), 70,7 3-74 GREEN,WILLIAM,I43 GREENBAUM, WOLFF& ERNST,80 GREENBERG, HAYIM,86 (Mrs. GREENBERG,ROSE HAIMOWITZ Samuel), I 01 GREENBERG, SIMON,85 GREENE, NATHANAEL, 99 GREENEBAUM, J. VICTOR,96-97 Greenville, Miss., 88-89 Greenwich Village, New York City, 133 Grouch and Me, 84 Guadalajara, Spain, 168 GUGGENHE~M, DANIEL,16 Guggenheim Fellowships, 79 Gunmen, 145 GUTERIS, LOUISDIAS,56 K., 92, 97 GUTHEIM,JAMES GUTHRIE, TYRONE, 79 GUTMANN, JOSEPH,96 GUTTIERES, JEAN,48 H Haber (Fellow of Jewish Studies), 92 HABILLO, DANIEL,39 Hadassah, 109 Haganah, 161-62 Haggada, 153 Hague, The, Holland, 32-33, 47 Hahamim, 37-38, 58-61,63,66-67; set also Rabbis HAHNEMANN, SAMUEL,30 Haifa, Palestine, I 63-65 HALPERN, BEN, The Idea of The Jewish State, 82 Halutzim, I 63 Hamburg, Germany, 26-27,30,38,44-47, 102, 168 Hamburgische Israelitische Freischule, Hamburg, Germany, 3 I Hamburg Tempel, Hamburg, Germany, 27 HANA(daughter of Eva Palache and Simon bar Mayer), Recife, Brazil, 61 Hand in Hand Congregation, New York, N. Y., 89 HANDLIN, OSCAR,185 Hanukkah, 116, 123-24, 127-28 HAPGOOD, NORMAN, I 83 HARBY,LEONORA R., 10I HARBY,LEVICHARLES, 101, 103 HARDING, WARREN G., 97 Harlan County, Ky., 153 HARLAN, LOUISR., review of From Ararat to Suburbia: The History of the Jewish Community of Buflalo, I 77-7 8 HARLOW, JULES,85 HARO,IERONIMO DE, 56 Harold A ~ l m :Happy with the Blues, 83 HARRIS, MOSES,92 HART,AARON, 92 HART.ALEXANDER, 92 HART,BENJAMIN, 92 HART,EZEKIEL, 92 HART,JACOB, 92 HART, MOSES,92-93 HART, MOSES;EZEKIELHART, & CO., 93 Hartford, Conn., 93 H a ~ a r University, d 7 5, 82 Hascmnoth, 49, 57 Hasidism, 70, 87 HAUER, RICHARD, 101 Hauer Simmonds Papers, 1 0 2 HAUER,SIMON,94, 101 Havana, Cuba, I 7 I HAY,JOHN,13 HAYES,RUTHERFORD B., 98, 100 HAYS,BARRACK, 93 HAYS,SARAH ANN,96 H a - Y m (Warsaw), 179 Hazan; see Chazan Hebrew (language and literature), 24, 60, 1237 1639 1 7 8 7 9 Hebrew Benevolent Society, Alpena, Mich., 90 Hebrew General Relief Association, Cincinnati, Ohio, 91 Hebrew Immigrant Aid Society, New York, N. Y., I 32 Hebrew Ladies Benevolent Society, St. Paul, Minn., 9 I Hebrew Ladies' Sewing Society, Detroit, Mich., 88 Hebrew Orphan Asylum, New York, N. Y., 91 Hebrew press, 163 1 9 ~ AMERICA Hebrew Reform and Benevolent Societv, Albany, N. Y., 90 Hebrew Relief Society, New York, N. Y., 9' Hebrew Rest Cemetery, New Orleans, La., 89 Hebrew schools, I 2 3 Hebrew Shelterine House (HIAS), New York, N. Y., 94" Hebrew Union Colleee. Hebrew Union College - Jewish 1n;ihlte of Religion, Cincinnati, Ohio, I 2,9 I, 96,99, I 79 Hebrew Union Congregation, Greenville, Miss., 88-89 Hebrews; see Jewry Heder, I 25 HEFTMAN, JOSEPHHAIM,179 HEIDEN,KONRAD, 84 25, 36, 129 HEINE,HEINRICH, Hemmingford Township, Canada, 92 Henrietta Sterne Sisterhood, Anniston, Ala., 90 HENRIGUS. HESTER BAROQUES, 42 HENRIQUES, ABRAHAM COHEN,6 I, 65 HENRIQUES, BENJAMIN, 42 HENRIQUES, DAVIDLOPES,52 HENRIQUES, DEBORA, 42-43 HENRIQUES, GABRIEL, 47 52 HENRIQUES, IACOB, HENRIQUES, JACOB COHEN,6 I , 65 HENRIQUES, MARIA,55 HENRIQUES, MOSESJOSUA,61 HENRIQUES, PHILIPE,63 HENRIQUES, RIFICA,43 Henry Berkowitz Endowment Fund, 95 HENRY,JACOB, 99 HERBERG, WILL, 185 HERTZBERG, ARTHUR,Edited by, The Zionist Idea (review), 69-70 HERZL,THEODOR, 87, 180-8 I, 183 HESKETT,THOMAS; see Eskett, Thomas HIAS; sce Hebrew Immigrant Aid Society, New York, N. Y.; Hebrew Sheltering House, New York, N. Y. Hibbing, Minn., 89 High Holy Days, r 23-24, 153 High States of Holland, 56 Hillel Foundation, 109 HILLMAN, SIDNEY,I 29-30 HILLQUIT,MORRIS,129-30, 142, 152 HIRSCHMAN, JACK, A Correspondence of Americans, 82 His Brother, The Bear, 79 Histadrut, 162-63 Historians, 19 Hisrorwgrajia c Bibliograjia do Domi'nio Holmdis no Brasil, 3 3 History, 3, 32, 68, 70, 74, I 18, 184 HITLER,ADOLF, 146, 150, 154-559 167, 1707 '77 Hof van Holland, 65 Holidays; see Jewish holidays Holland, 5, 33, 38, so. 59, 62, 68 HOLLANDER, JACOB H., 9, I I Holliindische Kolonialreich in Brasilien, Das, 33 HOLMES, OLIVERWENDELL,95 "Holy Alliance," 2 I Holy Blossom Temple, Toronto, Canada, 85 Holv Land; see Israel (state), . . Palestine ~ o l office, i 58 Holv Societv to Dower Orphaned Girls, ~ k s t e r d a k Holland; , see Santa Companhia de Dotar Ortas e Donzellas Home, the, I 14, 116, r 25-28 Homeland, ~olitical,for Jews; see Zionism Homeopathy, 30 Hoogduitsche Joden (Ashkenazic Jews), 90 HOOK,SIDNEY,I 55 HORE-BELISHA, LESLIE,87 House Committee on Un-American Activities, 173 HOUSE.EDWARD, 184 House of Representatives (of the United States), 97; see also Congress (of the United States) Hoy (Havana), I 7 I Hudson River, 3 2 Huesca, Spain, 168 Humanism, I I 2 Humanities, I to, I I 2 Human rights; see Rights, human Hungarian Communists, 169 Hungarian Jews, 2 4 Hunter, The, 87 Huntington, W . Va., 89 HURST,FANNIE,Family!, 82 HYAMS(family), rot HYAMS, ISAAC R., 103 HYAMSON, ALBERTM., 63-64 I ICOR (Association for Jewish Colonization in the Soviet Union), I 56 Idanha, Portugal, 57 Idea of The Jewish State, The, 82 IKUF (Organization for Yiddish Culture), I 54; sec also American IKUF I. L. G. W . U.; see International Ladies' Garment Workers' Union Illustrations Aboab, Haham Isaac, 54 Berkowitz, Henry, I 7 Dubinsky, David, I 58 Ellis Island, 140 Epstein, Melech, I 39 Gans, Eduard, 35 Heine, Heinrich, 36 Leo-Wolf, William, 53 Recife, A View of the Harbor of, 7 I Recife during the 16oo's, 72 Suaus, Oscar S., 18 University of Illinois, Part of the Campus, 1 2 I Weizmann, Chaim, 175 Zhitlowsky, Chaim, 157 Immigrants, immigration, 20, 25-28, 31, 41, 80, 95, 111, 117, 125, 128-31, 133, 136, 138, 160, 162; quota laws, 150 Imperialism, 164, I 7 I, I 73 Importers, 29 Independent Order of the Free Sons of Israel, 9 1-92 Indian Treaties,,g7 Indiana Universxty, 82 Individuals, I z Indologists, 10 Industrialists, 16 Industrial unionism, 143-44 Industry, industrialization, 143, 147 Inquisition, 40, 57 Insurance, 89 Integration, 19-20, 109, 128; sec also Assimilation Intellectual life, intellectuals, zo-z I, 30, 75,107, 1.~7~132, 135,138,147,155 Intellxgents~a,Jewlsh, 2 0 Intermarriage, 61-62, 79, I 19 International Brigade (Spanish Civil War) ; scc Thirteenth International Brigade International Institute of Agriculture, Rome, Italy, 97 Internationalism, 82 International Ladies' Garment Workers' Union (I.L.G.W.U.), 142, 158, 173 International Workers Order, I 56 IOHANMAURITSVAN NASSAU;see Johan Maurits van Nassau Iraq, 161, 164 Irish, the, 145 Iron Curtain, 148 JOHANNIS (Jans de [a] la Manha), 38 ISAAC Isaacs and Co. vs. Confederate States of America, 103 ISAACS, HANNAH, 99 ISAACS, WILLIAMB., 103 ISAIAH(son of Michael Isaac Ha-Levi), New York City, 93-94 ISAQUE SEMAH;see Semah, Isaque ISIDRO,ESTERBARUCH, 46 45 ISIDRO,MOSESBARUCH, RIBCABAROUCH, 45 ISIDRO, Israel (people); see Jewry Israel (state), 82, 85, 87, 123-24, 128, 179, 183; sce also Palestine Israelis, Israeli Jewry, 69 Israelites; see Jewry ISSERMAN, FERDINAND M ., 9 5 Italian-Ethiopian War, 161 Italy, 5-6, 24, 147, 160 ITKIN,STANLEY L., 103 JABLONSIU, EDWARD, Harold Arlm: Happy with the Blues, 83 Jackson, Miss., 89 Jacob R. Schiff Library of the American Jewish Publication Society, 177 JACOBS, SAMUEL, 93, 97 JACOBSON, JACOB,27 JAFFA,IDA,93 Jaffa, Palestme, 160-61, 163-64 JALKA,MATEI(General Lukan), I 69 Jamaica, British West Indies, 61 JAMES,ROBERSON, 97 JAMISON,A. LELAND,and JAMESWARD SMITH,Religion in American Life,185 JANSDE [A] LA MANHA,38 JASIN,JOSEPH,97 MORRIS,8, 10, 12, 16, 19 JASTROW, JEFFERSON, THOMAS,97 Jena, Germany, 149 Jerusalem, Palestine, 164-65 Jesuits, 40 JESURUN, RACHEL,45 JESUSOF NAZARETH, I 16 "Jew" (term), 14 Jew and Communism, The, 129, 171-72 Jewelers, 64 Jewish Anti-Fascist Committee, Moscow, Russia, 155 LOO AMERICAN JEWISH ARCHIVES, NOVEMBER, 1962 Jewish beliefs; see Judaism, Religious observance lewish Cemetery Association, Fort Wayne, Ind., 88 Jewish Chautauqua Society, 8 Jewish Classics Committee of The Jewish Publication Society of America, 97-98 Jewish Communism, Jewish Communists, - 153-54, 16244, 170-71, 174 Jewish community, 77, 126-27, 130, 138, I?, 172 Jewish culture; see Culture Jewish Daily News (New York), 99 Jewish education; see Education Jewish Education Association of Essex County, N. J., 9 i Jewish holidays, I 53; see also Hanukkah, High Holy Days, New Year, Passover, Yom Kippur Jewish homeland in Palestine, 5 Jewish Institute of Religion, - New York, N. Y.3 91,959 97 Jewish Intelligenccr, The (New York), 94 Jewish Labor Committee, 173 Jewish Labor Congress, 142 Jewish Labor in U.S.A., 129 Jewish labor movement, Jewish labor, 80, 1433 I73 Jewish Ladies' Aid Sociecy, Blytheville. Ark., 88 Jewish law, 70 Jewish life, Jewishness, 76, 78, 107-20, 123-28 "Jewish Life and Thought in an Academic Community - A Case Study of Town and Gown," 107-20, 123-28 Jewish literature; see Hebrew (language and literature), Literame Jewish Ministers of the Southern States, New Orleans, La., 9 I Jewish national-cultural rights; see National-cultural rights, Jewish Jcwish National Home, 183; see also Nationalism Jewish Opinion, I I Jewish press; see Journalism, Newspapers, Periodicals, Yiddish press Jewish Publication Society of America, 97-98 Jewish rights; see Equality; Rights, Jewish Jewish Socialist Federation, I 3 3 Jewish Socialists, 145 Jewish Socialist-Territorialist movement, 129 Jewlsh state, 4-7, 10, 14-16, 69, 82, 183; see also Zionism Jewish Smdies, Fellow of; see Haber Jewish theatre; see Theatre Jewish Theological Seminary of America, New York, N. Y., 81 Jewish United Front, 160 Jewish W a r Relief Day (in 1916), 142 Jewish Widows Aid Society, Detroit, Mich., 88 Jewish World, 99, 102 Jewry, Jews, 3-8, 13-16, 19-12, 25, 28, 32, 34, 37-41, 49-50, 57, 68, 70, 72-74, 76-78, 83, 85-86, 89-92, 97-98, 103, 107-9, 112, 115, 117-20, 123-28, 131, 135-38, 141, 143, 145, 148-50, 154-55, 159-61, 165-67, 17011. 1749 17778, 180-8 I, 183-84; seealso American Jewry, Amsterdam, Ashkenazim, Brazil, East European Jews, England, Europe, France, Germany, Hoogduitschen Joden, Israelis, Levantine Jews, North America, Poland, Portugal, Russia, Russo-Polish Jews, Sephardim, Soviet Russia, World Jewry Jews in Colonial Brazil, 33, 58, 68 Jews, The: Social Patterns of an American Group (review), 7 6 7 8 Jews Without Money, 145 JOHAN(IOHAN)MAURITS VAN NASSAU, 40, 57 JOHANNIS, ISAAC (Jans de [a] la Manha), 38 Joint Distribution Committee, 80, 95, 142 JONG,M. DE,60 JOSEPH(family), 10 I JOSEPH, ABRAHAM J., 101 JOSEPH,FANNY D., I O I JOSEPH, JUDAH, 93,97 JOSEPH,MRS.SAMUEL, 98 Journalism, journalists, 79, 133; see also Newspapers, Periodicals, Yiddish press JUDAH,ISAAC, 93 Judaism, 3,41, 43-44, 57, 70, 73-74, 7778, 83, 87, 107, 110, 112, 114-18, 115, 117-28, 153, 177, 184; sec also Conservative Judaism, Orthodox Judaism, Reconstructionism, Reform Judaism, Religious observance Judaism, modem, 74 Judaism, traditional; sce Orthodox Judaism Judaizers, 33, !5 Judicial Council, Brazil, 50 Junior Branch Young People's Society, Detroit, Mich., 88 Jurists, 9 Justice, 6 Labor, labor moSement, 80, I 30, I 3 3, I 3 5, 141, 143-45, 155, 160, 177; Leaders, 133, 136, 143-44; see also Jewish labor movement, Workers Labor Zionists, 142, 144 Ladies' Aid Society, Marion, Ohio, 89 KAHN,JULIUS,8, 10, 19 Ladies Auxiliarv Association, Detroit, Kampf, Der (New York) , 144 Mich., 88 Kansas, 89 Ladies Hebrew Aid Society, Welch, W . Kansas City, Mo., 4, I 35 Va.. 00 KAPELL,WILLIAM, 79 s Benevolent Society, Alpena, KAPLAN,MORDECAIM., 115, 117, 125, ~ a d i eHebrew Mich., 90; Anniston, Ala., 90 I 27; The Greater Judaism in the Making. A Study of the Modem Evolutiun of Ladies' Sewing Society, St. Paul, Minn., 9 I Ladino, 64 Judaism (review), 70, 73-74 Karl Liebknecht House, Berlin, Germany, La Grange Reporter (La Grange, Ga.) , I 03 Laity, laymen, 4, 14-1 5 150 Lancaster, Lancaster County, Pa., 93-94, KARPELES, LEOPOLD, 93, 100, 103-4 Kashruth, I 16, I 2 3 103 Landowners, I 59 KATZ,WILBERG., 185 LANGER, JIRI, Nine Gates to the Chassidic KAUFMAN, MOSE,97 Mysteries, 87 KELMAN, WOLFE,85 LANSING, ROBERT,too, 184 KENNEDY, JOHNF., 96 La Paz, Bolivia, 96 Kentucky, 153-54 Late Summer Fruit: Essays, 83 KETCHUM, LEONIDAS, 103 Keter Tora Yeshiva, Amsterdam, Hol- Latin America, I 73 Law, 7, 73; see also Jewish law, Scrolls of land, 59 the Law Ketubot (marriage documents), 41, 67, Lawrence, Kans., 89 94 Lawsuits, 49,93 Kibbutzim, 16I Lawyers, 9, 74-75, 80, 180; see also Legal KIERSKI,MOR~TZ, IOI profession KIEVAL,HERMAN, 85 LAZARUS, EMMA,95 KIRSCHBAUM, ELIEZER SIMON,24-2 5 LAZARUS, HENRY,9 2 ~ C H GUIDO, , roo LAZARUS, MORITZ,98 KLEBER,EMILIO,I 68-69 LAZARUS, W . ISAAC,97 KLEIN,ISAAC,85 LAZERWITZ, MRS.GERTRUDE, 108 KLEIN,JOSEPH,89 League Against Fascism and Dictatorship, KLEIN,MRS.JOSEPHJ., 96 '7' KLOCK,AUGUSTUS, 30 League of British Jews, I I Koblenzer Anzeiger, 2 3 League of Nations, 7-8 KOGON,EUGEN,84 League of Women Voters, I 17 KOHLER, KAUFMANN, 97-98 L E ~ oELIAU , DE MICHAEL JEHUDA, 67 KOHUT,GEORGE ALEXANDER, 58, 97 KOLTUN,J. B. (Communist theoretician), Learning, 107, I I 2-1 3 Lebanon, 161 16344 Lecturers, lectures, 96, 98-99, 102-3 KOUSSEVITZKY, SERGE,79 LEESER,ISAAC, 92 Krasnoyarsk, Siberia, 168 Left wing, left-wing group, leftists, 144Kremlin; see Soviet Russia 45, 150-52, 154, 156, 164, 170-71; see KRESSEL, GETZEL,178 also Communism, Marxism, Radicals, Kuban Cossacks, 147 Socialism KUHNE(KuHN), GEORGE,104 Legal profession, I r r ; see also Lawyers KUNZ,GEORGE F., 97-98 - LEHMAN, NICOLAS R., 43 LEMOS,IACOB,56 LENIN,VLADIMIR ILYICH,I 56 LENSKI,GERHARD, The Religiuus Factor, 83 LEON,DAVIDIUDA,5 I LEON,FRANCISCO VAZ (VAEZ)DE,65 LEON,IACOB IUDA,52 LEON,TOBIAS DE, 55 LEO-WOLF(family), 28'-z9 LEO-WOLF,GEORG[E],28 LEO-WOLF, JOSEPH,27-29 LEO-WOLF,LEWIS(LUDWIG),27 LEO-WOLF,MORRIS(MORITZ),27, 29 LEO-WOLF,SOPHIE,27 LEO-WOLF,WILLIAM,26-28, 30-3 I, 53 Leshem Shomayim Congregation, Wheeling, W . Va., rot Letters to M y Teacher, 87 LEUY,JACOB, SR., 49 Levantine Jews, 49 L f v ~SYLVAIN, , 10-1 I LEVIN,RAHEL;see Varnhagen, Rahel LEVINE, JOSEPH,1 0 2 LEVINSON, BURTON E., 1 0 2 LEVITAS,IRVING, "Reform Jews and Zionism - 1919-1921,'' 3-16, 19 LEVY,AARON, 97 LEVY,ALBERT,104 LEVY,CHAPMAN, 97 LEVY,ISAAC, 93 LEVY,ISABEL ADELINE MOSES,104 LEVY,ISRAEL, 93 LEVY,LEVYANDREW, 97 LEVY,THOMAS I., 10I LEVY,URIAHP., 93, 97 LEWIN,ISAAC, Late Summer Fruit: Essays, 83 LEWIS,ABRAM,104 LEWISOHN, ADOLPH,97 LEWISOHN, LUDWIG, 86 Lewisohn Stadium, New York City, 138 LEWYSOHN, LUDWIG(German rabbi), IOO Lexington, Ky., 9 I LIAO,MOYSES IUDA,5 5 Libau, Russia, I 3 I Liberalism, liberals, 107, I 53 Liberal Jewish Synagogue, London, England, I I Liberal Party, 174 LiberalSocialist government, Germany, I49 Liberties, civil; see Civil liberties Libraries, 138 Life, I I 5; see also Jewish life Lifc and T i m a of Max Pine, The, 80 Life, Jewish; see Jewish life LiftUp Your Life, 8 I LILIENTHAL, JESSEW., I 5 LILIENTHAL, MAX,92 Lima, Ohio, 89 LIMA, SALOMON ABENUDE; see Abenu [de Lima], Salomon LINDO,MOSES,93 LION,ABRAO;see Gidon, Abdo Liquor trade, 109 Lisbon, Portugal, 39-40, 43, 46, 48 Literati, Yiddish, I 33 Literature, 74, 76, 86, 118, 123, 126, 133, 141, I 56; see also Hebrew (language and literature), Yiddish Literature, Hebrew; see Hebrew Literature, Yiddish; see Yiddish LittCrateurs, 95 LITVINOFF, MAXIM,154 Livro das denunciu@a q u . se jizerlio nu v i s i t a g do Santo Oflcio a' Cidade do Salvador da Bahia de Todos os Santos do Brusil, no mmo de r6t8, 34 LLOYDGEORGE, DAVID,180-82 L O C ~ O U141 ~S, LOEBE,PAUL,149 L ~ N C KHENDRIK , CORNELISZOON, 34 London, England, 2 I, 63, 65, 89, 18 I, 183 MEYER,129-30 LONDON, Louis Feinberg Synagog (Adath Israel Congregation), Cincinnati, Ohio, 88 Louisiana, 26, 79 Louisiana Guard Artillery (Civil War), 104 Lovestone group, I 73 Loyalists, Loyalist Spain, 93, 161, 165-66, 16970 Loyalty, 13 LUBIN,DAVID,97 Lucien Wolf and Theodor Herzl, 87 Ludlow Massacre, 1 36 LUKACZ, GENERAL 'Matei Jalka), I 69 LUMBROSA, SARA,55 LYONS,JUDGE,Confederate Georgia, 103 MACABC, DEBORA ISRAEL,68 McAllister Collection, 96 MCCLELLAN, GEORGE B., 99 MCDANIEL, WALTONB., 29 MACHABEU, JUDAS(Jehuda), 5 5,68 MACHIAVELLI, NICCOL~, I 74 I MACHORO, SAL~MON, 64 MACK(family), 94 MACK,JULIAN W., 16 MACK,MILLARD W., 97 MACK,WILLIAM J., 97 Madrid, Spain, 46, 48, 166, 168, 170 MADURO, DAVID,56 Magazines; see Periodicals MAIER,REUBEN, 89 GISHA;see Epstein, Gisha Malkin MALKIN, Man, mankind, 73, 82, 112-15, 123, 126, '69 MANDEL, BEN, I 7 3 MANDELBAUM, DAVIDG., 77 MANN,JACOB, 98 MANNHEIMER (family), I o I MANNHEIMER, LEO, I o I MANSBACH, MEYER,93 Manufacturers, 27, 29, 109, I I I Marante, Portugal, 62 MARCUS, JACOB R., 75, 96 MARCUS, SALOMON, 45 Marion, Ohio, 89, 9 I Marion Lodge, No. 864, B'nai B'rith, Marion, Ohio, 91 MARKOWITZ, ISSIE,I 3 2 MARKOWITZ, MEYER,I 3 2 MARKOWITZ, NEHEMYE, I 32 MARKS, EDWIN,I 04 MARKS, MARTIN,100 MARKS, S.; see Marx, S. Marranos; see New Christians Marriage, marriages, marriage certificates, 41-48, 57, 59, 61-68, 89-90, 93-94, 99-1 02 ; see also Ketubot Marseille, France, 165 MARSHALL, JOHN,94, 98 MARSHALL, LOUIS,11-12, 15, 99-100 MARSON, PHILIP,A Teacher Speaks, 84 Mar99 79 Martyrs, 58 MARXBROTHERS (entertainers), 84 MARX,GROUCHO; see Marx, Julius MARX,JACOB, 98 , 84; Grouch0 MARX,JULIUS(GROUCHO) and Me, 84 MARX(MARKS), S., 97 Marxism, Marxists, 144, 160, 169, 177; see also Left wing Marxist-Leninist system, 164 Masaltot Saluniki, 32 Maskil El Dal Society, Amsterdam, Holland, 64 Massachusetts, 98; see also Boston Masses, the, 130, 149 Materialism, I 3 Mathematics, I 10, I 26 Mauritsstad, Brazil, 42, 64 JAKOB, 20 MAUVILLON, MAYBAUM, SIEGMUND, 98 MAYER,DAVID,98 Mayors, 9 MEATOB, ISAAC, 65 "Medical Education in Germany," 28 "Medical-Practical Notes from New York," 3 0 Medicine, medical ~rofession, 109, I I I ; see also Physicians MEDINA, ISAAC DE,93 Memoir Addressed to Persuns of t h Jewish Religion in Europe, 24 Memoirs, 94, 101-2, 179 Memphis, Tenn., 89 MENASSEH BEN ISRAEL, 58, 60, 64 MENDELSSOHN, MOSES,2 0 MENDES(family), 3 8 MENDES,ARON,43 MENDES,DAVID, 49 MENDES,DAVIDFRANCO, 37, 59, 68 DE ABRAHAM DE SOUSA, MENDES, ESTHER 66 MENDES, ISAAC, 38 MENDES, JACOB, 38 MENDES, JAHACOB ISRAEL, 49 MENDES, JONAS ISRAEL, 37 MENDES, LUNA,43 RODRIGUES, 55 MENDES,MICHIEL MENDES,MOSES,52 Mennonites, 20 MERCADO, ABRAHAM (DE),44, 51, 65-66 REPHAEL DE,65 MERCADO, DAVID MERCADO, DEBORA DE, 65 DE, 65 MERCADO, ESTHER MERCADO, ISAAC, 5I MERCADO, ISAAC, the elder, 56 MERCADO, ISAK(ISAAC)DE,45, 65 MERCADO, JACOB DE,66 MERCADO, MOISE,56 MERCADO, MOSHEDE,66 MERCADO, RACHEL DE,qq, 65-66 RIBCADE,45 MERCADO, MERCADO, SAMUEL ISRAEL DE,66 MERCADO, SARAH DE,65-66 Merchants, 34, 93, I I I, r 17, 165; see also Businessmen, Wholesalers DE, 5 I MERCIENA, ABRAHAM MERCIENA, SARA DE,5I MEREZHIN, ABRAM, 148 MERZ,LOUIS,I 0 3 MESQUITA, BENJAMIN BUENO DE, 66 MESSIAG, DANIEL,5I Messianic era, messianism, 24, 69, 73, I12 Metallurgical products, 29 Methodists, I I 2 Mexico, Mexicans, I 36, 17 I ; Communists, 171-72 Mexico City, Mexico, 103, 172 MEYER,ADOLPH H., 104 MEYERS, PHILIP,99 MICHAELS, MYER,93 MICHIELS, DAVID, 52 MICHOELS, SOLOMON, I 55 MICHON, SIMON,55 Middle class, I 12, I 16-17, 128, 155-56, 160, 177 Middle East, 180-8 I, 184 MIDDLEMAN, JUDAH, 93-94 Midms (school), 49 Midrash, 95 Midwest, Midwesterners, 108, I I 3, I 17, 119 Mikve Israel Congregation, Curasao, Netherlands West Indies, 88 Mikve Israel Congregation, Philadelphia, Pa., 91 MILHAUD, DARIUS, 79 Militarism, military organizations, 84, 101-4 Militia, 93, 99, 104; see also Soldiers MILLER,BEATRICELILLIAN;see Chyet, Beatrice Lillian Miller MILLER,MRS.CHARLES J., 99, 1 0 2 MILLER,JUDEA B., 98 Milton, Nova Scotia, 93 Milwaukee, Wis., 78, 89 Miners, mining, 149-50, I 52; see also Coal miners Minimum wage, 144 MINIS(family), 94 Ministers; see Clergy, Hahamim, Rabbis MINNA(daughter of Jacob), New York City, 94 Minneapolis, Minn., 91 Minnesota, 98 MINNEY,R. J., The Private Papers of Hore-Belisha, 87 MINOR,ROBERT, 152 Minorities, minority rights, I 17 Minyan (quorum of ten men for religious worship), 39 MIRABEAU, HONOR& 20 MIRANDA, ANNAMARIA,57-58 MIRANDA, FRANCISCO NUNESDE BERNAL, 58 MIRANDA, MANUEL, 58 MIRANDA, PEDRO,58 MIRVIS(family), 101 MIRVIS,MARIE,101 Missouri, 97 Mitzvot, 73 Mixed marriage; see Intermarriage Mobile, Ala., 91 MOCATA, JAHACOB, 49 MOCH(family), 98 MOCH,MRS.CHARLES, 98 Modernism, modern life, modern Jews, 73-74 MOEHRING, GOTTHILF, 2 7-29 MOEHRING, SOPHIE LEO-WOLF,2 7 Mohel, 59 Monarchists, 165 Monroe, La., 99 MONSANTO, RICA,41, 43-44 MONTAGU, EDWIN,I 82 G., I I, 180, 182 MONTEFIORE, CLAUDE Montefiore College Library, Ramsgate, England, 98 MONTEFIORE, MOSES,98 MONTESINOS, SAMUEL, 55 MONTEZINOS, CLARA, 44 MONTEZINOS, DAVID, 44 MONTEZINOS, HELENA, 44 MONTEZINOS, LEA,44 MONTEZINOS, RACHEL, 44 MONTEZINOS, SAMUEL, 44 MONTEZINOS, SARA, 44 Montgomery, Ala., I 35 MONTOR, MRS.HENRY, 98 Montreal, Canada, 9 3 MOM, BRANCKA DE FRANCISCA DE; see Carnero [de Moraes] , Manuel DE, 55 MORAES, MANUEL CARNERO Morality, moral law, 70, 73, I 1 2 MORDECAI, ALFRED, 96, 98 MORENO, AARON, 5I MORENO, GABRIEL, 45 MORENO, ISAC,44 MORENO, JACOB DE MATHIAS, 45 MORENO, MATHIAS, 55 MORENO, MOZES,45 MORENO, RACHEL, 44-45 INDEX Z05 NationalRecovery Administration (NRA) , I53 Naturalism, naturalists, 74, I I 2, I 14, r 16, 118, 125-28 Nature, 7374, I 13-14 Nature of Judaim, Thc, 87 Naval Court of Inquiry, 93 NAVARRO, AARON (ARoN), 56, 66 NAVARRO, IACOB (JACOB), 52, 66 NAVARRO, ISAAC, 66 NAVARRO, MOSES,37, 56, 66 Nazism, Nazis, 73, 149-50, 154, I 59-60, 165, 167, 171 NEBEL,ABRAHAM L., 98, loo Needle Trades Industrial Union, I 54 Needle Worker (New York) , I 53-54 Negroes, 83, 93, 99, I 35; see also Slavery NEUBAUER, ADOLF,98 Neuer Tempelverein Hamburg, Hamburg, Germany, 27 NEUMANN, EMANUEL, 70 Neumann Memorial Publication Fund, 2, I 06 NEUMARK (family) ;see Newmark (family) NEUMARK, DAVID, 98 Neve Zedek Yeshiva, Amsterdam, Halland, 59 Neveh Salom Congregation, Amsterdam, Holland, 58 NAAR(family), 66 New Amsterdam, 32 NAAR,IACOB DE PINA;see Pina, lacob de Newark, N. J., 91 NAMIAS, MOSES,56 NEWBURGER (family), 98 Nantes, France, 64 New Christians, 33-34,40-41, 43-44 Nantucket, Mass., 80 NAPOL~ON, Napoleonic wars; see Bona- New Deal, 111, 154 NEWMARK (family), I 01-2 parte, Napolbn NEWMARK, MRS.HARRIS, 102 Nashville, Tenn., 89 NEWMARK, MARCO, IOL NASSI,DAVID;see Tavera, Christoffel de NEWMARK, MRS.MARCO,1 0 2 NASSY,DAVID,62 New Mexico, 99, I O I ; Adjutant General Natchitoches, La., 99 NATHAN,OTTO, and HEINZ NORDEN, Militia Muster Roll Book, 104 New Orleans, La., 26, 89, 91, 101, fo4 Edited by, Einstein on Peace, 84 New Orleans and Carrollton Rallroad NATHAN, SIMON,94 National-cultural rights, Jewish, I 55 Company, 95 National Foundation for the Preservation New Spain, 44 Newspapers, 10, 25, 102-3, 137, 141, of Democracy, 94 149, 177, 179; see also Periodicals National Gazette and Literary Register New Year, I 53 (Philadelphia), 29 New York (City), 16, 27-3 r, 79, 82, 89, National homeland for Jews; set Zionism 91, 93-94, 131, '34, 145, '52, 159409 Nationalism, nationality, 3-4, 6-7, I 2-1 5, 165, 172; see also East Slde, New York 73, 82, 182-83 City; Lower East Side, New York City National Municipal League, 75 "National Radical" day school, New New York (State), 90-91 ; Assembly, 9 I ; Senate, 90 York, N. Y., I 37 MORENO, RIRCA, 45 MORENO, SARA,45 MORGENSTERN, JULIAN,I 2, 94, 96, 100 MORGENTHAU, HENRY,SR., 10-1 I , 98 MORTEIRA, SAUL,66 Mortuary records; see Funerals Moscow, Russia, 146-47, 149, 155-56, 164, 171 MOSER,MOSES,21-22, 24-25, 31 MOSES,RAPHAEL J., I O I , 104 MOSESON, JOSEPH M., 92 MOSLER, HENRY,101 Motion picture industry, 79, 81 Mount Zion Hebrew Congregation, St. Paul, Minn., 85 "Muckraking," 137 Murder, Inc., 145 MURPHY, RAYMOND S., 172 MUSAFIA, AARON, 57 52 MUSAFIA, DAVID, MUSAFIA, SALOMON, 52 Music, musicians, 79, 138 Musical comedy, 83 MUSSOLINI, BENITO,167, 170 MYERS,GUSTAVUS A., 98 Mysticism, 70, I 14 31-33, 65 ; CollecOPPENHEIM, SAMUEL, N e w York Times, 10, 137 tion, 3 3 New York University, 28, 84 OPPENHEIMER, H., Sonora, Calif., 94 I 8I NICOLSON, HAROLD, Ordination, 94 NIEBUHR, REINHOLD, I 18 Organization for Yiddish Culture (IKUF) , Nine Gates to the Chassidic Mysteries, 87 114 NKVD, 172 Orient, 61 2 2-26 NOAH,MORDECAI MANUEL, O r Noga, 60 Non-Jews; scc Christianity, Gentiles Orphans Court, Lancaster County, Pa., Nonreligious, the, I 10 Non-supernaturalists, I 15 103 Non-Zionism, non-Zionists, I I , 1 3-14, 16 Orthodox Judaism, Orthodox Jews, OrthoNORDEN,HEINZ, and OTTO NATHAN, doxy, 70, 74, 78-79, 110, 1 2 0 , 124-25, 128-z9, 177 Edited by, Einstein an Peace, 84 Overbrook School for the Blind, PhilaNorth America, 3 I ; Jews of, 3 2 delphia, Pa., 80-8 I Northwest Ordinance (1787), 24 OZET (Gezerd), 147-48 Novels, novelists, 76, 79, 82, 133 NRA; see National Recovery Administration PAGE,WALTER,10 NUNES,BRANCA, 62 "Pages from My Stormy Life - An Auto(CLARA), 45 NUNES,CLAARTJE biographical Sketch," by Melech Epstein, NUNES,GABRIEL, 47 129-39, 141-56, 159-74 NUNES,GEORGE, 65 PALACHE (family), 62 52 NUNES,IACOB, PALACHE, EVA,6 I NUNES,MARIA, 62 PALACHE, EVADE SIMON, 62 NUNES,MOSES, 55 PALACHE, REBECCA, 6 I--62 NUNES,PEDRO HOMEN, 62 PALACHE, SAMUEL, 59 NUNES,RIFKA,45 PALACHE, SAMUEL NATHAN, 62 NUNES, SARA, 45, 47 Pale of Settlement, Russia, r 3 5 NUSSBAUM, PERRY E., 89 Palestine, I , 4-10, 13-16, 63, 146, 5 2 , 159-62, 164, 180, I 82-84; see also Br~tish Mandate for Palestine, Israel (state), OBEDIENTE, JUDITH, 47 Jerusalem OBERMAYER, LEONJ., 9 I Observance, religious; see Religious ob- Palestinian Communism, Palestinian Communists, 155, 159-61, 163 servance PALMER, A. MITCHELL, 144 OCHS,ADOLPH S., 10-1 I, 100 Panama, 32, 67 OCHS,IPHIGENE MIRIAM, 100 OCHS-OAKES, GEORGE WASHINGTON, 9- Panic of 1837, 30 Pantheism, I 14 II Papineau Rebellion, 10 I Odessa, Russia, 164 Paris, France, 4, 8, 154, 160, 162, 180; Office-holding; see Public office Peace Conference, 4, 7, 11. 14; see also Oheb Shalom Congregation, Baltimore, World Peace Conference Md.. 100 DOROTHY, 80 Ohev .~holomCongregation, Huntington, PARKER, PARO, JACOB LEUY;see Leuy, Jacob, Sr. W . Va., 89 Ohio Voluntary Infantry (Civil War), 104 Particularism, 70 PARTINGTON, PAUL,99 OLAN,LEVIA:, 96 OLGIN,MOISSAY, 152; see also Salutsky- PAS,ANDREDE,46 PAS,ESTERMENDES DE, 42, 61 Olgin group PAS,IACOB DORTA DE,52 OLIVEIRA, JAELVASDE,44 PAS,LEADE, 42 OLIVERAS, MICHAEL FERNANDES D', 64 PAS,MOSES DE CASTRO DE,45 OLIVEROS (OLIVERA) ,JACOB, 94 PAS,SAMUEL DE,47 Olympia Club, Greenville, Miss., 89 INDEX Passover, 116, 123, 153 PATICO,ISAACK, 44 Patriotism, 5 Paulinianism, 73 Peace Conference; see Paris, France P e a ~ h - ~ r o windustry, in~ 104 Peasants, peasantry, 2 I, 147 PEIXOTTE,MOZESCOHEN,45 PEIXOTTE,RACHELCOHEN,45 PEIXOTTO, BENJAMIN F., 98 PEIXOTTO, DANIELL. M., I O Z PELTZMAN, MRS. ISADORE, 92 PENN,WILLIAM,20 Pennsylvania, 9 I Pentateuch, 64, 95; see also Bible People, Jewish; see Jewry People's Relief Committee, 80, 135, 142 Perasha (weekly pentateuchal portion), 64 PEREIRA, ABRAHAM ISRAEL,60 PEREIRA, DAVID,68 PEREIRA, JACOB,44 PEREIRA, THOMAS RODRIGUEZ, 60 PERES,IACOB,55 PERES,JACOB J., 89 PERES,MOSES,55 PERETZ,ISAACLOEB,144 Periodicals, 9-1 I , 2 3-24, 95, 99, 141, 149, 171, 177; see also Newspapers, Yiddish press Pernambuco, Brazil; see Recife Persecution, religious, 20 PESSOA, ABRAHAM ISRAEL, 43 RIFKA,43 PESSOA, Pharmacists, 29 Pharo, Portugal, 48 Philadelphia, Pa., 4, 13, 26-27, 29-30, 80,9 1 - 9 2 ; County Medical Society, 29 Philanthropy, philanthropists, 11, I 5-16, 21, 91, 95, 97-98, 100, I 18, 120, 1 2 3 , '34 Philharmonic Society, Mobile, Ala., 91 PHILIPSON, DAVID,8-3, 14, 98 Philosophers, philosophy, 14, 86, 169 Phoenix Social Club of Detroit, Mich., 88 Physicians, 13, 22, 24, 27-30, 46, 66 Physics, I 10 "Piano Players Union," 96 Pictism, r 3 PIERCE,FRANKLIN, 95 PINA,DE (alias), 66 PINA,AARON(HIZQUIAHU)DE, 63, 66-67 PINA,ABRAHAM DE, 67 PINA,BENJAMIN DE, 51, 63, 66-67 zo7 PINA,IACOBDE, 52 PINA,JAHACOB DE, 40 PINA, JOSUA (JEOSHUAH)DE ARON DE, 46967 PINA,RIBCADE,67 PINA,SALOMON DE,67 PINA, SARADE (daughter of Aaron de Pina), 67 PINA,SARADE (daughter of Thomas Nunes de Pina), 63, 67 PINA,THOMAS NUNESDE, 63, 67 PINE,MAX,80 Pinheiro, Brazil, 42 PINHEIRO, ISAAC,44 PINHEIRO, RACHEL,44 PINSKI,DAVID,I++ PINSKY,GERTRUDE, 96 PINTO,ANTONIO,34 PIRES,RIBCA,44 Pittsburgh, Pa., 101; Evening Leader, 103 Plantations, planters, 37 PLATNICK, NATHAN,I O Z PLAUT,W . GUNTHER,91, 98; Book of Provtrbs: A Commentary, 85 Plays, Playwrights, 144; see also Drama Poetry, poets, 79-80, 82, 95, 133, 169 Pogroms, 7, 146 Poince ?I la Hache, La., 9 3 Poland, Poles, 7, 70, 83, 150, 167, 171, 173; Jews of, 150, 166 Political freedom; see Freedom Political homeland for Jews; see Zionism Political reform; see Reform, political Political rights; see Equality Political segregation of Jews; see Segregation (of Jews) Political Zionism; see Zionism Politics, political life, 6-7, 10, 12-1 3, 75, 839 93, 137-38, 1417 143 POLLER,LEONARD, I 04 POLSKY, HOWARD W., 78 Poltava, Ukraine, 148 POOL,DAVIDDE SOLA,66 Popular, El (Mexico City), I 7 r Popular Front, I 54 Port Bou, Spain, 165 Porto, Portugal, 38 Porto Paraio, 42 Portrait of a Rabbi, 86 Portraits Etched in Stone, 66 Portugal, 38-39. 49-50, 56-57, 59, 66; Jews of, 34, 38, 62, 67, 90 Portuguese Brazil, 38; see also Brazil 65. 75, 86, 91, 95-96, 102, 107-9; see also Hahamim R A B I N O V I T Z - M I L L E(R f a m i l y ) ; see Rubinovia-Miller (family) RABINOWITZ, SOLOMON, I 19 Race, 3, 61,1 2 Radical Enlightenment; see Enlightenment Radicals, radical movement, I 29-30, 13637, 147, 153; see also Left wing, Revolution Radio, 98 Railroads, 15, 95 RAISIN,MAX,179 RAMIREZ, L ~ P o 40 , RANDALL, MRS.LEONORA (HARBY),10I Rationalism, 107, 169 RAUCH, JOSEPH,98-99 RAUCH,MRS.JOSEPH,99 Reactionaries, 7; see also Fascism, Right wing Real estate business, 109 Reason; see Rationalism REBECK-MILLER (family) ; see RubinovitzMiller (family) Recife (Pernambuco), Brazil, 32, 34, 3738, 40, 42-50, 57, 61, 63-65, 68, 71-72 Reconstructionism, Reconst~ctionists,86, 119, 125 Red Army (Soviet Russia), I 56, 168, 17 I "Reform Jews and Zionism - 19191 9 ~ 1 , "3-16, 19 Reform Judaism, Reform Jews, Reform Jewry, 1, 3-16, 19, 27, 709 73, 78, 86, 89-90, 109-10, 120, 126, 177; see also American Reform Judaism, European Reform Judaism Reform, political, 75 Reform, religious, z r Reform, social; see Social reform Refugees, 96, 172 Rehabilitation (~ost-war), 142 Reichstag (Germany), 149 REISSNER,H A N N SG., " L G a n ~ t ~ ~ n , Q U. S. A.' - A German-Jewish Dream," 20-3 r Quebec Light Infantry, 10 I Religion, 6, 14, 34, 73,81-83, 107, I 12-14, QUERIDO,ABRAHAM, 5I r 16, I zo, I 26; see also Beliefs, religious Quorum (for religious worship); see Religion in American Life,185 Minyan Religious discrimination; see AntiSemQuota laws; see Immigrants itism, Disabilities Religious education, I I 3 Religious Factor, The, 83 Rabbinical Assembly of America, 85 Rabbis, rabbinate, 3-4, 8, 14, 21, 37, 58, Religious freedom; see Freedom Portuguese Jewish Community, Amsterdam, Holland, 39-41, 65, 67; Archives, 32, 37, 58,61; Synagogue, 39, 59, 65, 68 Poverty, 130, 134, 149 Prayer, I 14-15 Precious Stones, 66 President (ship), 29 Press; see Hebrew press, Journalism, Newspapers, Periodicals, Yiddish press PRETA,SARA,46 PRETO,ELIAS,46 PRETTO,LOUIS,56 Private Papers of Hore-Belisha, The, 87 Proceedings of the Rabbinical Assembly of America: Volume XXIV, 85 Proclamation to the Jews, by Mordecai Manuel Noah, 25 Professions, professional men, 109, I I z Professors, 75, 82-83, 107, 110, 1 1 2 , 114-20, 125-26, 128, 134 Prophets, 6 Pro-segregationists. 96 Protestantism, Protestants, 61, 68, 83, I 17; see also Christianity, Mennonites, Methodists, Puritans, Unitarian Church Proverbs, 85 Provincialism, I I 3, I 37 Provisional Government, Russia, I 37 Prussia, 7, 22-23 Psychology, I 10 Public life, 75 Public office, 8-10, 75, 96, 98, 102, 147, 182 Public schools, 84; see also Education, Schools Publishers, to Pulpit, loo, 107 ; see also Sermons Pupils, 59-60 Puritans, 77 Purveyors to the army; see Army purveyors PURVIN, JENNIEFRANKLIN, 98 INDEX Religious observance, 6-7, 78, 83, r r r , 114, 116 Religious persecution; see Persecution, religious Religious prejudice, 68; see also AntiSemitism Religious reform; see Reform, religious Religious schools, 89, I 2 3-24; see also Education, Sunday schools Religious services; see Worship Remarks on the Abracadabra of the Nineteenth Century, 3 0 Rent strikes, I 34 Republican Party, Republicans, I 16 RESLER, J. S., Columbus, Ohio, 1 0 2 Responsa, 60 REUBENI, DAVID,3 Revolution, I 53-54; set also French Revolution, Left wing, Russian Revolution, Turkey Revolutionary War (American), 98-99 Rhine River, 20 RHODES, IRWINS., 93-94? 103 Ribi; see Rabbis Richmond, Va., 91; joint stock library, 98 Right wing, I go, 173; see also Reactionaries Rights, civil; see Civil liberties Rights, equal; see Equality Rights, human, 4-5, I r z Rights, Jewish, 154 Rights, political; set Equality Rijksarchief, The Hague, Holland, 32-3 3 Rimmon Lodge, No. 68, B'nai B'rith, Richmond, Va., 9 I Ritual murder libel, 148 Ritual slaughtering; see Shechitah Riverdale Temple, The Bronx, N. Y., 85 RonrNso~,WILLIAM DAVIS,24 ROCHA, SARADA,43 Rockdale Avenue Temple, Cincinnati, Ohio, 8 ROCKEFELLER, JOHND., SR., 136 Rocky Mountains, I 3 5 Rodeo, 79 Rodeph Shalom Congregation, Philadelphia, Pa., 4 Rodeph Sholom Congregation, Rome, Ga., 89-90 RODRIGUES, ABRAHAM, JR., 5 I RODRIGUES, DANIEL,5 I RODRIGUES, ESTER,46 Josh HONORIO, 33 RODRIGUES, RODRIGUES, RIFICA,46 RODRIGUES, SALOMON, 46 ROE,ANNE,126-27 Rome, Ga., 89 Rome, Italy, 180 ROOSEVELT, FRANKLIN D., 153, 174 ROOSEVELT, THEODORE, I5 ROOTJE,SARADE,43 G., 100 ROSE,SIDNEY ROSENBERG, BERNARD D., I O I ROSENBLOOM, JOSEPHR., 9 I ROSENFELD, PAUL,79 ROSENTHALL, WILLIAM A., I o I ROSENWALD, JULIUS,16 ROSETT,MRS.LOUISA., 94, 99, I O Z ROTH(BERNHEIM) , MOSES,I 02 ROTH,FREDH., 99, I O Z ROTH,SOLOMON, 99 ROTHSCHILD, LEOPOLD DE, I 80 ROTHSCHILD, LIONELDE, I I Roumania, 5, 7, I O I ROUTTENBERG, MAXJ., 85 RUBENSTEIN, SOL,94 RUBINOVITZ-MILLER (family), 1 0 2 RUBINOWITZ, SIMON(ZALMAN) , 92, 1 0 2 RUDER,LUCIUS S., 95, 103 RUNES, DAGOBERT D., Letters to M y Teacher, 87 SELWYN D., 103 RUSLANDER, RUSSELL, BERTRAND, 84 RUSSELL, CHARLES MARION, 97 Russia, Russians, 7, 94, 100, 129-32, 134-38, 143-44, 147, 149, 159. 163. 168; Jews of, 80; see also Russlan Revolution, Soviet Russia Russian Revolution (of 1go5), 129-30, 138; (of 1917)7 155 Russo-Polish Jews, I 3 Ruzhanoi, Byelorussia, I 29 SABBATAI ZEVI,3, 37 Sabbath, 109, I I 1-1 2, I 16, 123-25, I 27 SACHS(family), 98 Sacramento, Calif., 90 SACUTO, ISAAC,52 Sahara Desert, 167 ST. JOHN,ROBERT,Builder of Ismel: The Story of Ben-Gurion, 87 St. Louis, Mo., 82, 90 St. Paul, Minn., 9 1 St. Petersburg, Russia, I 38 St. Rock, Quebec, Canada, 93 St. Thomas, Virgin Islands, 94 SAKS,JULIAN D., 99 Sal6, Morocco, 66 Salesmen, 109 SALOM, DAVID,38, $ 2 SALOM, MOZESREPHAEL, 46 Salonica, Greece, 32, 37, 47 Salutsky-Olgin group, 145 SALZMAN, MARC,JR., 99 SALZMAN, MARCUS, 99 S m m l u n g einigeer dcutschcn und heb~iiischen Dichtungcn, 24 L., 75, 181-83 SAMUEL, HERBERT Samuel Oppenheim Collection, 3 3 SAMUELS, NATANIEL, 57 SAMUELSZ, SIMON,55 San Antonio, Tex., 101, 135-36 SANCHES, ABRAHAM, 46 SANDERS (family), 1 0 2 SANDERS, MRS. GILBERT,1 0 2 SANDERS, MRS.JENNIE,102 SANDERS, LEOPOLD, 102 SANDINO, AUGUSTO, 169 SANDMEL, SAMUEL,99 SANDROW, EDWARD, 85 San Francisco, Calif., I 5, 9 1-92 SANG,PHILIP,92 SANGER (family), 1 0 2 SANGER BROTHERS, 102 Santa Companhia de Dotar Orfas e Donzellas, Amsterdam, Holland, 49-50, 58, 61, 63-67 Santa Fe, N. Mex., 90, 92; Jewish Temple and Community Center, 90; Lodge, No. 1242, B'nai B'rith, 92 SAPINSLEY, ELBERTL., 89-90 Saragossa, Spain, 168 SARAIVA, DUARTE,37, $2, 56-57, 62, 67 SARASOHN, EZEKIEL, 99 SARASOHN, KASRIELHERSCH,94, 99, 102 SARFATI (alias), 63 SARFATI (family), 66 SARFATI, JOSUA(JEOSUA), 63, 67 SARFATI, SARA,67 Sarona, Palestine, I 64-65 SASPORTAS, JACOB,66-67 Savannah, Ga., 92, 94; Jewish Council, 92 Schaarai Zedek Congregation, Tampa, Fla., 90 SCHIFF,JACOB H., I 1-1 2 , 99 SCHNITZER, HENRYR., T h y Gwdly Tent: T h e Fint Fifty Ycan of Temple EmmuEl, Baymmc, N. J., 85 24 SCHOENBERG, SAMUEL BENISAIA, SCHONBERG, ARNOLD, 79 Schools, 49, 60, 64, 108, 124, 138, 149. 156; Principals, 65; see also Education, Public schools Schoolteachers; sec Teachers Schulenburg, Tex., 90 SCHULMAN, SAMUEL,I3-14,98 Science, scientists, 83-84, I 26, I 28 "Science of Judaism," 2 1-2 2 SCOTT,CHARLES PRESTWICH, I 80-8 I S c m , WALTER,74 Scrap iron industry, 109 Scribes, 67 Scrolls of the Law, 38, 64 SEARS, ROEBUCK CO., 16 SEASONGOOD, AGNES,Compiled by, Speeches 1900-1959 of Murray Seasongood (review), 74-76 SEASONGOOD, ALFRED,75 SEASONGOOD, EMILY,75 7476 SEASONGOOD, MURRAY, Second Avenue, New York City, 141 Second Labor and Socialist International, 163 Second World War, I 53 Sectarians, 2 0 Secular education, 2 I Sedcr, I 16, 123-24 Sefer Torah; see Scrolls of the Law SEGAL, BERNARD, 85 SEGAL, JACOB ISAAC, 99 Segovia, Spain, 5 I Segregation (of Jews), 4-6; (of Negroes), 135 SEINFELD,JETTI; scc Epstein, Jetti Seinfeld SEIXAS(family), I 04 SEIXAS,BENJAMIN MENDES,I 02 SELIGMAN, EDWINR. A., 9, I I SELIGMAN, ISAAC NEWTON,99 S ~ C HISAC, , 5I SEMAH,ISAQUE, 40 Semikot; sce Ordination Senate (of New York State), 90; (of the United States), 97; see also Congress (of the United States) SENIOR(family), 63 SENIOR, ABRAHAM, 48 SENIOR, ARON,48 SENIOR, BARUCH, 47 INDEX SENIOR, JACOB, 47 SENIOR, JEHUDA, 63 SENIOR,JOSUA, 47 SENIOR, MARDOCHAI, 55 SENIOR,MARIAM, 47 SENIOR,MAX,7-8, 11, 13-15 SENIOR, MORDECHAI, 46 SENIOR, RACHEL, 48 RIFKA(RIBCA),46, 67 SENIOR, SENIOR, SARA,48 Sephardim, 49 SERAIVA, DUARTE;see Saraiva, Duarte Sermons, 3, 90, 96, 98-99, 103, 118; see also Pulpit SERRANO, JOSEPHFRANCO, 6I Services, religious; see Worship "Seventeenth-Century Brazilian Jewry: A Critical Review," 32-34, 37-52, 55-68 SEVERING, KARL,I 50 Seville, Spain, 42 Shaare Zedek Synagogue, Lima, Ohio, 89 SHANE(family), 102 SHANE,HENRIETTA NUSBAUM, 102 SHANE, HENRY,102 SHAPIRO, DANIEL,94 KARL,82 SHAPIRO, SHAPIRO, NATHAN D., 94 Sharpsburg, Battle of (Civil War), 103 Shearith Israel Congregation, New York, N. Y.,89 Shechitah, 83 Sherith Israel Congregation,San Francisco, Calif., 8 I SHINEDLING, ABRAHAM I., 90, 101 Ships, 29, 94, 99, 13I SHOLEMALEICHEM;see Rabinowitz, Solomon Sholem's Cafk, New York, N. Y., I 33 SHOR,DAVIDD., 101 Short stories, 95 SHOSTECK, ROBERT, 93, 100 Shtetl, I 30 Shul; see Synagogues Shulhan Amch, 65 SHULMAN,CHARLESE., What It Means T o Be A Jew, 85-86 Siberia, I 32 Sieniewa, Galicia, 24 SILVA,ANTONIO Josh DA,58 DE (DA),52, SILVA,FERDINAND MARTINS 56 SILVAROSA,JACOB S. DA,68 SILVEIRA, ABRAHAM FRANCO, 66 211 SILVER, SAMUEL M., Portrait of a Rabbi, 86 SIMMONDS, COLEMAN, 94 SIMMONDS, HAUER,94 Simmonds, Hauer, Papers, 1 0 2 SIMON,ABRAM, 99 SIMON,ALFRED,8 1 SIMONBAR MAYER,61 SIMON,CARRIE, 99 SIMON,DAVID R., 99 SIMON,JOSEPH,92, 99 SIMONS, HANNAH ISAACS, 99 SIMONS, HENRY,99 SIMSON, SAMPSON, 94 Sin, ;7 3 Sinal Congregation, New York, N. Y., 89 Sinai Temple, Champaign, Ill., 107, 109 SIRMAY, ALBERT,8 I Sisterhoods, I z 3 Sixty-first Regiment, New York Infantry (Civil War), 104 Skeptics, I I 3 SKIRBALL, MRS.JACKH., 101 SKLARE, MARSHALL, Edited by, The Jews: Social Patterns of an American Group (review), 76-78 Slavery, slaves, 93 ADAM,5 4 SMITH,GEORGE SMITH, JAMESWARD, and A. LELAND JAMISON, Edited by, Religion in American L y e , 185 SMITH,THOMAS, 96 182 SMUTS,JANCHRISTIAAN, SOARES, JACOB(BRITTO),46 Social classes; see Labor; Masses, the; Middle class; Peasants; Workers Social concern, social issues, social movement, social problems, I 16, I 18, 129-30, '4' Social Democrats, I 53 Social discrimination; see Disabilities Social equality; see Equality Social fascists, I 53 Social Gospel, I I 3 Socialism, Socialist movement, Socialist party, Socialists, 142-43, 145, 1 5 2 , 156, 166, 168; see also Jewish Socialists Socialists-Communists (Spain), 166 Social legislation, I 34 Sociallife, 21, 30,83, 104, 108, 113, 117, 126, 145-467 149-50 Social reform, I 53 Social sciences, social scientists; see Sociology SociCtC IsraClite Franpise de Secours Mutuels, New York, N. Y., 91 Society; see Social life Society for Ethical Culture, New York, N. Y., 12, 3 0 Society for Jewish Agricultural Settlement (Gezerd, OZET), 147 Society for the Education of Poor Children and the Relief of Indigent Persons of the Jewish Persuasion, New York, N. Y., 91 Society of Biblical Literature, 99 Society of French Jews, New York, N. Y., 9 I. Sociology, 76-77, 83, 110, 117, 126, 134 SOKOBIN, SAMUEL, 94 SOKOLOW, NAHUM,I 80-8 I Soldiers, 37, 93, 98-99, 101-4; see also Militarism. Militia SOLIS,BENJAMIN, 56 SOLIS,ELEASAR DE, 42 SOLIS,JOSEPH,56 SOLIS,SALQMON, 56 SOLIS-COHEN, MRS.LEONM., 95 I3 SOLIS-&HEN,SOLOMON, MYER,94 SOLOMON, SONDERLING, JACOB,1 0 2 Song writers, 83 SONNE,MRS.ISAIAH, 98 Sonora, Calif., 94 Sorel, Quebec, Canada, 93 South (United States), I 35 South Carolina, 92; see also Charleston, S. C. S o u z ~ FRANCISCO , DA, 64 S o u z ~ so us^], [LUIS]RODRIGO DE,55-56 S o u z ~ so us^), SIMON(ELIAS)DE, 55-56 Sovietism, I 54 Soviet Russia, Soviet government, Soviets, Soviet Union, 143-44, 146-48, 150. 154-56, 161, 164. 17071, 17374; Jews of, I 55; see also Russia Spain, Spaniards, 39, 45, 63, 66, 165-70, I 72-7 3; see also Loyal~sts Spanish civil war; see Civil war (Spain) Spanish Loyalists; see Loyalists Speeches 1900-19f9 of Murray Seasongood (review), 74-76 SPIEGEL, MARCUS M., I04 SPIEGELBERG (family), 99 SPIEGELBERG, FLORA,99 SPINGARN, JOELE., 99 Spinoza Burial Society, Lexington, Ky., 9 I Stalin-Hitler Non-Aggression and Friend- ship Pact; see GermanSoviet NonAggression and Friendship Pact STALIN,JOSEPH,146, I 50, I 55-56, I 59, I 69-7 I STARK, STANLEY, 108 Z, 106 STARKOFF, BERNARD, State Department (United States), 99, I 7z State, Jewish; see Jewish state, Zionism State, the, 2 I Stateless Jews, I 50, I 66 States General of Holland, 32-33, 39, $0: 59 Statlstlcs, $0-$2, 55, 57. 59 STEIN,AARON, 99-100 STEIN,LEONARD, The Balfour Declaration (review), I 80-84 STEIN,NATHAN, 99 STEINBERG, BEN, Together Do They Sing: A Manual for Directors of Junior Choirs in Synagogues, 86 STEINBERG, MRS.ESTHER,108 STEINBERG, JUDAH,179 STEINBERG, MILTON,86, I 14, I I 7 Stephen S. Wise Free Synagogue, New York, N. Y., 95 STERN,HORACE, 9, I I STERN,LAZAR,I 68 STERN,MALCOLM H., 95,9899 STERNE,ANSELM,103 STERNE,M. H., Birmingham, Ala., 1 0 3 STRACK, HERMANN L., 100 STRAUS, OSCARS., 15-16, 18 STRAUS, MRS.STANLEY M., 98 Strikes, 132, 136, 141-43 Studies, Jewish, Fellow of; see Haber STURZO, DON, I47 Suburbs, 177-78 Suffrage, 49 Sugar industry, 37 Sulamith, z z-z 3 Summer camps; see Camps Sunday schools, 113, 119, 124, 127; see also Education, Rel~giousschools, Schools Supernaturalism, 74, I 14-1 6, I 20, 1z 5, 127-28 Supreme Arab Committee, 162 Surgeons, 26 Surinam, Dutch Guiana, 90 Survival, 73, I I 3, 123 SUSARTE, ABRAHAM DE JACOB, 46 SUSARTE, DAVID,56 SUSARTE, ISAACK, 44 SUSSAN, R E N ~T,h r e w ' Road, 87 SWART,ABRAHAM, 46 SWAY,BORIS,1 0 2 SWAY,MRS. BORIS,I O Z SWAY,DAVIDH., 1 0 2 Sweatshops, I 38 SWIG,BENJAMIN H., 100 Switzerland, 5-6 SYKES,MARK,I 80-8 I Sykes-Picot Agreement, 183 Symbolism, symbols, I 25-26, I 28 Synagogues, the synagogue, 38,49,7 5,79, 107, 109,,112, 115, 130, 153; see also Congregations Svndicalists.. I 69. ~ i r i a ,161 Syria and the Holy Land, b y George Adam Smith, 6 SZOLD,HENRIETTA, 86 Temple Beth El Sisterhood, Alpena, Mich., 88 Temple Beth El Sisterhood, Detroit, Mich., 88 Temple Beth Israel, Lima, Ohio, 89 Temple Beth Sholom, Topeka, Kans., 90 Temple Covenant of Peace, Easton, Pa., 88 Temple Ernanu-El, Bayonne, N. J., 85 Temple Emanu-El, New York, N. Y., 2 2 , 100 Temple Israel, Blytheville, Ark., 88 Temple Israel, Marion, Ohio, 89 Temple Israel, Miami, Fla., 97 Temple Israel, Schulenburg, Tex., 90 T e m ~ l e Israel Sisterhood, Blytheville, A&., 88 Temple Israel Sisterhood, Marion, Ohio, 89 Temple Ohavai Sholom (Vine Street T Temple), Nashville, Tenn., 89 Temple Sinai, New Orleans, La., 89 Tailors, 93, 166 Talmud, 60, 67, 75, 107; see also Gemara Temple Sinai, Stamford, Conn., 86 Talmud Torah (Thora) School, Amster- Tenth Man, The, 79 Terra Santa Fund, Beth Ysrael Synagogue, dam, Holland, 49, 61, 63 Amsterdam, Holland, 59-60 Tammany Hall, New York City, 141 TESTA, DAVID,37 Tampa, Fla., 90 Texas, 93-94, rot; Ranger Force, 94 TANDLER (family), 94 Texas Centennial, 1836-193 6, I o t TANNENBAUM, FRANK,I 34 Thaelmann battalion (Spanish Civil War), TARTAS, ISAACDE CASTRO,60 TARTAS, MOSES,45 '67 ERNST,149 KARPELES(Mrs. A.), THAELMANN, TAUSSIG,THERESA Theaue, theatres, I 38, 149; Jewish, I 3 3, I00 TAVERA,CHRISTOFFEL DE, 56 = 4: Theism, I 14, I 26-27 TAYLOR, RICHARD, 95 Theology, 73, 115, rzo, 125 TAYLOR, ZACHARY, 95 Teachers, 25, 43, 47, 64-65, 84, 137; Thieves' Road, 87 A Teacher Speaks, 84; see also Educators, Thirteenth International Brigade (Spanish Civil War), I 68 Professors THOREZ,MAURICE,150, 160 TEIXEIRA, SARA,43 Tel Aviv, Palestine (Israel), 80, 160-62, Thought, freedom of; see Freedom Three Rivers, Canada, 92-93 164".s T h y G w d l y Tent: The First F y t y Years of Televis~on,79, 84 T m p l c Emanu-El, Bayunne, N. J., 85 TEMKIN,SEFTOND., review of Speeches TILLICH,PAUL,I I 8 1900-19f9 of Muway Seasungood, 74-76 T N T , 182 Temple (of Jerusalem), r 80 Together Do They Sing: A Manual for Temple Anshe Emeth, Milwaukee, Wis., Directors of Junior Choirs in Synagogues, 86 89 LOMBARDO, 17 I TOLEDANO, Temple Beth El, Alexandria, Va., 88 Toleration, 6 Temple Beth El, Alpena, Mich., 88 Topeka, Kans., 90 Temple Beth El, Detroit, Mich., 9, 88 Torah, 39, 73, "4, 117-18, 1 2 0 ; see Temple Beth-El, New York, N. Y., r 3 also Law, Pentateuch Temple Beth-El, Rockaway Park, N. Y., Torah-Judaism and t h State of Israel, 87 8I Torbay (British prison ship), 99 TORRE,DAVIDDE LA,52 TORRE,PETRODE LA,52 TORRES, ABIGAIL NUNES,47 TORRES, DAVIDNUNES,47 TORRES, DIEGOALVARES, 56 Totalitarianism, 146 TOUAR, ARAMDE, 49 Touch Wood: A Year's Diary, 80 Touro Synagogue, New Orleans, La., 89 TOVAR, ABRAHAM DE,49, 55 TOVAR, EMANUEL DE,48 TOVAR, SARADE, 55 Trade, Traders, trading, 34, 50, 148; see also Economic life Trade unions, I 38, 143, 145-46, 163 Tradition, traditional observance, traditions,7,70, 111, 114,117,120, 123-25, I 28; see also Orthodox Judaism Translators, 19, 84 Tratado da Immortalidade da Alma, 60 Trinidad, Colo., 93, 102 Trisquare Club, Detroit, Mich., 88 TROTSKY, LEON,155, 17 1-72 Trotskyites, 155 TRUJILLO MOLINA,RAFAELLEONIDAS, 80 Turkey, 7, 10-1 1, 15, 45; Revolution, 182 u Ukraine, Ukrainians, I 31, 148-49 UIKEN,SAMUEL, The Nature of Judaism, 87 Unemployment, I 34 Union Army, Union soldiers, 103-4 Union of American Hebrew Congregations, New York, N. Y., 14-1 5, 85-86, 88.96-07 union Tl&ological Seminary, New York, N. Y.. 81 Unions, 143-44, I 53 ; see also Craft unions, Industrial unionism, Trade unions Unitarian Church, 19, I 14, I 19, I 26 United Hebrew Congregation, St. Louis, Mo., 90 United Hebrew Trades, 80, 133, 144 United Jewish Appeal, 88, I 10, I 18-19, 123 United Jewish Charities, Cincinnati, Ohio, 91 United Jewish Social Agencies, Cincinnati, Ohio, 9 I United Railroads of San Francisco, r 5 United Socialist Party, 169 United States, 4, 10-1 I , 23, 26-27, 30, 76, 83, 95, 132, 152-53, 160, 162, 166, I 70-7 I ; see also America United States Army, 26, 92, 98; see also Militarism, Union Army United States Commission on Industrial Relations, I 36 United Young Men's Hebrew Associations of Pennsylvania, 9 I Universalism, 70 Universe, r I 5 Universities, 28, 107, I 80; see also Colleges University of Cincinnati, 75; of Illinois, 108-10, 112, 121; of Leiden, 46; of Michigan, 83 Urban areas, urban groups, urban life, 109, 117, 119-20, 128, 159 Urbana, Ill.; see Champaign-Urbana, Ill. VACKERS, MARIACATHARINA, 61 VALENTINE, JOHNJ., 99 VALENZA, ISAAC DE, 52 VALVERDE, ABRAHAM, 5I VANBUREN,MARTIN,97, 100 VAN LOON,HENDRIK WILLEM, 95 VAN NASSAU, JOHANMAURITS;see Johan Maurits van Nassau VARNHAGEN, RAHEL,23 Vaudevillians, 84 VAZ DIAS,A. M., Amsterdam, Holland, 41, 58 VEGA,DUARTE FERNANDEZ, 37 VECA,GIL CORREA DA,49 VEIGA,SAMUEL DA,67 VELHO,DAVID,38 VELHO,JACOB, 47 VELHO,SAMUEL, 38,40 VELILIOS, IOSUA,56, 64 VELILOS, JEOSUA; see Velilios, Iosua VELIO,DAVID,55 VELIO,SAMUEL, 55 VELLOSINOS,RACHEL; see Velozinos, Rachel VELOSINOS, IOSUA;see Velozinos, Jeosuah VELOZINOS, ESTHER,68 VELOZINOS, ISAACD'ANDRADE, 47, 67-68 VELOZINOS, JACOB, 67 VELOZINOS, JEOSUAH (IOSUA; JOSHUA), 47, 5I , 67-68 VELOZINOS, RACHEL, 47, 68 Venice, Italy, 44, 47 VERBOOM, MICHIEL,62 Verein fiir Cultur und Wissenschaft der Juden, z 1-2 2, 27 Vicksburg, Miss., 99 40 VIEIRA,ANTONIO, VIEIRA,JOSEPH,45 55 VILLEREAL,VINCENTERODRIGUES, Vine Street Temple (Temple Ohavai Sholom), Nashville, Tenn., 89 Virginia, 94; see also Richmond Virginia, State of, versus Simon Nathan, 94 Vlissingen, Holland, 47 Voss, CARL HERMANN,review of T h e Balfour Declaration, I 80-84 Vote, voting; see Suffrage Vrijburg Palace, Recife, Brazil, 38 WACHTEL, ROSA,100 WACHTEL-MARKS, MARTIN,100 WACHTMEESTER, PIETER,49 Wage earners, I 34, I 38 WALSH,FRANKP., I 36 War, 84, 94, loo, 160, 163; see also Civil War (Spain), Civil War (United States), First World War, Revolutionary War (American), Second World War WARBURG, DANIELRUDOLF,30 WARBURG, FELIXM., 15, I42 War relief, 142 Warsaw, Poland, I 3 1-32 WARSELL, DAVID,I O Z WARSELL, MRS.DAVID,I O Z WASSERVOGEL, ISIDOR, 99 Waterloo, Belgium, 2 3 WATJEN,HERMANN, 33 WEIL,A. LEO, I 1-11 WEIL,CHARLES, 102 WEIL,IRWIN,100 WEIL,MRS.MORTON,100 WEIL,SARA,1 0 2 WEIL,MRS.SIDNEY,100 WEISS,GERTRUDE MARKS,I O Z WEISS,MRS.HIRAMB., 100, 1 0 2 WEISS,ISAAC HIRSCH,I 79 WEIZMANN, CHAIM,10, 175, 180-83 Welch, W . Va., 90 Welfare organizations, r 77 AND &., 99-100 WELLS,FARGO WELLS,KEN, 101 West, Western countries, 7, I 54, 169 Western Europe, 147, 150 Western Hemisphere, 68 Westernization, 74 West India Company, 32-34. 37, 39, 50, 56-57, 63-64 W h a t It Means T o Be A Jew, 85-86 Wheeling, W . Va., I O I White Armies (Russia), 143 WHITEMAN, MAXWELL, 29 Whites, 83, 135 Wholesalers, 109 Wichita, Kans., 90 WIENER,LEO, 19 O F W~~RTTEMBERG, 96 WILHELM WILKENS, JOHN,JR., 92 Wilkes-Barre, Pa., 90, 92 Wilmington, Del., 9 I WILSON,WOODROW, 4, 8, 10-1 I, 16, 197 142, 184 Winchester, Battle of (Civil War), 1 0 3 Winnipeg; Canada, I 52 WIRE, MARTHA, 90 WISE (family), 94 WISE,ISAACMAYER,75, 88, IOO WISE, STEPHENS., 86, 91, 97, 100, 155. '83 W I ~GYSBERT , DE, 50, 57 WIZNITZER,ARNOLD,3 2-34, 37-40, 49.52, 55, 57-60, 63-65, 68; Jews m Colonial Brazil, 3 3, 58, 68 3I WOHLWILL, IMMANUEL, WOLF, EDWIN, ZND,29 DITTENHOEFER, 10I WOLF,FLORENCE WOLF,LUCIEN,87 WOLF,SIMON,I 0-1 I, 100 WOLKOW, MAX,90 WOLSEY,LOUIS,I 5 Women, 41,47, I 14, I 16, I 19 WORDSWORTH, WILLIAM, 75-76 Workers, working people, working class, I 5 I, I 5 3-54; Semiskilled, 143; Skilled, 109, 141; Unskilled, 143; see also Labor Workers clubs, 156 Workers party, 145-46 Workmen's Circle (Arbeiter Ring), I 3 3 World Communism.. I -$2-$4. 161 World Jewry, 82 World (World's) Peace Conference., 6., 8; see ako Paris ' World War I; see First World War World War 11; see Second World War World Zionist Movement, 180; see also Zionism Worship, 6, 111, 114-16, 123, 125-28 Writers, 29-30, 68, 141, 144 < Y z Yalcut, 60 Yankees, 17I YARMOLINSKY, MRS.AVRAHM, 80 Yellow fever, 26 Yemenites, I 63 Yeshiva University, New York, N. Y., 83 Ycshivot (academies), 59, 65 Yiddish, Yiddish literature, 19, 95, 133, 141, '49, 154-557 '71, '78 Yiddishkcit, I z 5 Yiddish press, 95, 102, 141, 14, 160, I70 Yiddish Scientific Institute (YIVO), New York, N. Y., 92 Yiddish Writers Union, 144 Yishuv (Palestinian Jewry), 16063; SEE also Palestine YIVO; scc Yiddish Scientific Institute Yom Kippur (Day of Atonement), I 53 YOUNGMAN (family), roz Young Men's Hebrew Association, Pennsylvania, 9 I Young Men's Hebrew Association, Philadelphia, Pa., 9 I Young Men's Hebrew Association Ladies Auxiliary, Wilkes-Barre, Pa., 92 Young People's Society, Junior Branch, Detroit, Mich., 88 Youth, 130 YULEE,DAVIDLEVY,100 ZACUTA, ESTER,47 Zanesville, Ohio, 10I ZANCWILL, ISRAEL, 86 ZEISLER, ERNESTB., 100 ZEISLER, FANNYBLOOMFIELD, 100 Zcit (New York), 14 ZELMENOWITZ, NATHAN,I O Z ZIELONKA, DAVIDL., I 0 3 ZIELONKA, MARTIN,I03 ZHITLOWSKY, CHAIM,I 55, I 57 ZIMMER,URIEL, Torah-Judaism mtd the State of Is racl, 87 Zion, 3 Zionism, Zionists, 3-16, 19, 69-70, 73, 82, 150, 155, 177, 180, 182-84; SEE also American Zionism, Jewish state, World Zionist Movement Zionist Archives, I 80 Zionist Congresses, 18I; scc also Basle rogram, Fourth Zionist Congress m i s t Idea, The (review), 6 9 7 0 Zionist Organization of America, I 3 Zionist Societies, 4 ZIRNDORF, HENRY,I 00 zohar, 60 zq, 26 ZUNZ,LEOPOLD, Zur Israel Community, Recife (Pernambuco), Brazil, 32-33,49, 57 2' NOTICE TO RESEARCHERS announces with pleasure the completion of concordance-type indices to Israels Herold (New York City, 1849), Sinai (Baltimore and Philadelphia, I 856-1 863), and The Occident and American Jewish Advocate (Philadelphia, I 843-1 869). These indices are available at the Archives, where researchers are invited to make use of them. THE AMERICAN JEWISH ARCHIVES w&A& PRINTED I N T H E UNITED STATES 01 AMERICA PRESS 0. 224 N. INC. 15TH ST., PHILADELPHIA 2, PENNA.