Rabbi Monroe Levens List of honorees Louis Rose Society Jewishsightseeing home
Writings by Rabbi Monroe Levens
-1949-
December 18, 1949—(No headline,
Letter to Editor), Southwestern Jewish Press, page 2: The Jewish Press,
333 Plaza, San Diego, California, Gentlemen: Tifereth Israel joins with its
affiliates, the Daughters of Israel, Sisterhood, and the Men's Club, as well as
with its Youth Groups and Religious School, in extending to the Jewish Press,
and to Mr. Maxwell Kaufman, its Editor, its earnest good wishes on the occasion
of the thirty-fifth anniversary of the establishment of this periodical. The
establishment of a reliable and trustworthy news organ is a vital factor in the
progress in any community. The potentialities of the Press lie not only in the
news gathering and social areas, but can rise to the level of a significant
educational instrument for promoting the highest values in Judaism. We wish the
Jewish Press the continuation of a successful career. We hope it will be in the
forefront of service to Jewish educational, religious and cultural needs,
together with the other areas of Jewish life that it serves. Tifereth Israel
Synagogue rejoices on this occasion, and looks forward to a pleasant and
beneficial cooperation in the future. Sincerely, Rabbi Monroe Levens.
-1950-
April 28, 1950—Monroe Levens,
"Reflections on the 2nd Anniversary of Israel," Southwestern Jewish
Press, page 1: What do we expect from the State of Israel by way of
benefit to American Jewry? More, I believe, than just the opportunity for
humanitarian expression. We pray the day may speedily come when persecution and
oppression of human beings shall disappear from the world. we anxiously await
the time when Israel shall be economically self sufficient, secure and stable.
Israel will lose its most significant meaning to American Jewry if it does not
become a source of spiritual enrichment for us. We expect Israel to help us want
to live as Jews as fully as possible. In this regard, the report of a recent
mission on religion in Israel, sponsored by the Rabbinical Assembly in America,
is of great interest. The report shows that the trend in Israel is either of the
extreme Orthodox type, utilizing political advantage for its preservation, or
else of a militant, secular, atheistic type, which is cut off sharply from
traditional Jewish design. Traditional Jewish observances and holiday
celebrations are frequently devoid of spiritual emphasis. The Bible and sacred
Jewish writings are regarded merely as national literature. The Synagogue, as
the symbol and instrument of Jewish spirituality, has little relevance to the
life of most Israeli Jews. The Rabbinate is reduced to a ceremony-performing
agency and does not function as a source of spiritual guidance. An attitude
common among the Sabras is to regard religion as something old fashioned and
obsolete. This situation, though of momentous concern, need not be viewed with
undue alarm and certainly not with despair. It is understandable, in terms of
the factors affecting the establishments of the Jewish State, and the condition
of transition which exists in Israel. Nevertheless, one thing emerges clearly:
Israel will need much help spiritually even as it needs it materially. Before
Israel can serve us spiritually, we will have to so serve it. Only an
American Jewry strong in its own religious life can fulfill such an obligation.
The occasion of the 2nd Anniversary of Israel calls us to strengthen the
Synagogue as the repository of our spiritual treasure and as the foremost power
for our preservation. (See reaction May 12,
1950 from Florence Barach)
September 8, 1950—Rabbi Monroe Levens, "Rosh Hashonah
Message," Southwestern Jewish Press, pages 1, 20: Judaism is
not only the particularistic faith of the Jewish people, but also the expression
of universal truth applicable to all human beings. Jewish problems, therefore,
especially when they impinge on universal principles of living, can not be
considered outside the context of world patterns. As we approach the New
Year of 5711, the world crisis challenging the minds and hearts of men, even
while it steadily snuffs out the lives of thousands, becomes a prime concern for
Jews everywhere. as Americans, we are duty bound to contribute every effort
toward a solution of this crisis; and, while on the one hand, we must avoid the
hysteria that will plunge us into another world conflagration—on the other, we
must, with might and main, proceed with firmness and resolution to safeguard the
democratic way of life. As Jews interested in the new State of Israel we are
further bidden to devote ourselves conscientiously to the establishment of world
peace, if this new-born State is not to perish in infancy. Basically, the
present crisis, like all recent wars, is a conflict in ideology. There are
many ways in which stability can be brought into the world. However, only one is
founded on the ideals of truth, justice, equality and human dignity. Throughout
history, Judaism has always emphasized this way, though more than once have
opponents arisen with false prophecy to formidably challenge the Jewish idea.
Again today, that challenge is sounded. Our answer must be rededication to
the teachings of our faith, and a willingness to sacrifice for it. Our
foremost duty is the preservation of the Jewish spirit, implementing it in our
daily living. In this respect, I feel the San Diego Jewish Community is
making great strides forward. Though much remains to be accomplished,
definite progress is being steadily registered. The Synagogue, as the repository
and custodian of the Jewish spirit, is emerging into the forefront of our Jewish
living, as the best and foremost institution. And, this is as it should be, even
as it has been for thousands of years. There are many indications giving
evidence of this fact. In the program of each of the three local Synagogues,
there is increased interest and activity. Each is coming closer to the
realization of its physical needs—the building improvements at Beth Israel,
the new home of Beth Jacob, the building plans for Tifereth Israel's center. But
of greater importance is the heightened consciousness of the memberships as the
role and function of the Synagogues. Especially noteworthy is the growing spirit
of cooperation among the three Synagogues. The trend is toward more and more
cooperative effort. Here again many obstacles will present themselves, as they
have before. Nevertheless, the irresistible force of unity will not be stymied.
Its centripetal powers are absolute in their determination. We will go steadily
forward in this direction toward the realization of ideal ends. Here are a
few indications: The Synagogue Register, the Synagogue Radio Hour, the joint
effort of the Religious Educations Committees, and the Synagogue Kashrut
Commission. And even though these are comparatively humble indications, they are
seeds from which someday the full flower will bloom. It is not inconceivable
that the Synagogue, in the fullest implications of its purpose and function as
the all-inclusive Jewish institution, will in the future embrace every Jew in
membership, and with the three Synagogues working together in perfect unity, we
will have the organic Jewish Community—that Community which will raise on high
the banner of the Jewish spirit, its ideals and principles of life. May
the New Year of 5711 bring us closer to this goal and thus help us contribute to
the welfare of all mankind. Mrs. Levens joins me in extending to Jewry
everywhere and in our Community, as well as to the members and officers of
Tifereth Israel, our sincere good wishes for a year of peace and fulfillment,
that will merit God's fullest blessings.
-1951-
January 19, 1951—Rabbi Monroe
Levens, "Living Judaism," Southwestern Jewish Press, page
6: I found most interesting an editorial which appeared in a recent issue
of the National Jewish Post. The writer states that "whether or not the
phenomenon has been observed in our synagogues, it seems obvious that in the
present world crisis and the terrible future facing the United States, Jews must
be going to their houses of prayer for moments of communion with God."
Finding little comfort in the world today, and feeling that only in the distant
future can there be any hope for mankind, the writer describes with horror the
world situation of today as a "repetition of the prelude to the horrible
slaughter of the innocents of World War II." He states that if we did not
see God during the years of World War II, it was because we lacked full
comprehension of what was happening. This is not so today, for we understand
fully the terrifying consequences of atomic warfare. The writer offers the
following advice to those of us who want to maintain our equilibrium during
these days: "Go then to your synagogue for prayer and communion with God,
the Ruler of the universe. It will give you strength and it will give you
courage to face the future. In such days as these, Jews belong in one
place—the synagogue. That is our refuge in times of despair. All hope seems to
have vanished, and only bleakness of prospect is before us. But if God is with
us, we are stronger than anything the future may bring." This is good
advice, spiritually and psychologically sound. It is good to note that hundred
of our people follow this advice, and I believe feel amply rewarded. Synagogue
worship is still the greatest Jewish activity in any Jewish community.
Though this statement may seem exaggerated, a simple statistical analysis in our
own community will bear it out. Total the number of people who attend all types
of services in three Synagogues during a particular month. Compare that figure
with the number that attend the meetings and various gatherings of any other
Jewish institution or organization. You will find that the figure for Synagogue
worship very substantially exceeds the activity figure for any other Jewish
group. Thus, strange as it seems, worship is still the Jewish activity which
consistently draws the greatest number of people. Of course, the worship
situation leaves much more to be desired. There are still hundreds of Jewish
men, women and young people who attend only a holiday or an occasional Sabbath
service. The reasons for non-attendance are numerous and involved, and it is not
my intention to discuss them here. I believe, however, that in the majority of
cases the reason is psychological; and that those who avoid worship from
conviction would, if they subjected themselves to analysis, discover that they
were merely rationalizing some personal weakness or inadequacy. There can
be no doubt that difficulty does lie ahead for us, days that will test the
spirit of man. The Jews who will best be able to meet the exigencies of the
future, are those who will imbue themselves with a Power greater than
themselves. The Synagogue welcomes all to its hours of worship—to give all
strength in the face of trials and peace of mind when the storm rages about.
March 2, 1951—Rabbi Monroe Levens, "Living Judaism," page 4:
We hear much these days about "priority" in Jewish life. Do
certain activities, institutions, organizations, etc., stand above others on the
scale of importance in Jewish living? Some Jews reveal their shabby and confused
thinking by proclaiming, "everything comes first." To them, everything
in Jewish life is of equal importance; everything has priority; every Jewish
project is No. 1 on the list. Such reasoning is naive and puerile. It promotes
confusion and misunderstanding; and ultimately, it will weaken Jewish life. I
believe, further, that it is psychologically untrue. The truth, it seems to me,
is that, in considering the needs and well-being of Jews, we put ourselves
first. The Hebrew dictum is Odum korov liatzmo, "man is
closest to himself." Yes, we talk of "now-or-never" crises of
Jews in various parts of the world, and the imperative and immediate needs of
Israel. We could give many additional millions for the rescue of Jewish lives by
closing the thousands of temples, synagogues, and religious schools; and by
shifting the burden of the Jewish widow, orphan, aged and indigent to the State,
and sending the money used by them overseas. Yet, such acts would be unthinkable
and sinful. Indeed, the net result of reducing Jewish life in America would be
to dilute our support of other Jews to the ultimate vanishing point.
Perhaps, it is true, we are able to fill our own needs, and still aid our needy
brethren with a generous hand. Nevertheless—and let's be honest—from a
"priority" viewpoint, our needs come first. But, what of our needs as
American Jews? Do all of them stand "first" on the list of essentials?
Or is there a "priority" of importance here also? Again,, the answer
is, as it seems to me, very definitely "yes." Some things will rank
very high. Others may have very little significance. It is not difficult to
determine the matter of "priority." It can be done by a simple test:
remove any particular activity, organization, institution, etc, from American
Jewish life, and watch the results. For example: Remove the synagogue, our
instrument of religious centrality, and Jewish life here will ultimately
collapse. Should the synagogue fall, Jewish education will fall. (A recent
report of the American Association for Jewish Education showed that Jewish
education is overwhelmingly the project of synagogues and temples.) Remove
some other Jewish activity or organization and Jewish life may be 1) practically
unaffected; or 2) in some cases, severely shaken, but subject to quick recovery.
Dr.Solomon Goldman, distinguished Jewish scholar, once said that if 80
percent of our Jewish organizations in America, other than the synagogue, were
to disappear suddenly, Jewish life would be little affected. The
Reconstructionist Foundation, of which Dr. Mordecai Kaplan, eminent Jewish
philosopher, is the leader, writes: "The modern Jew needs a rationale for
his Judaism. He needs an idea of Judaism that would enable him to recognize its
abiding religious and cultural values. Only thus will he be able to satisfy his
psychological need for self-acceptance as a Jew." American Jewish
life is rendered richer and made stronger by its many institutions and
organizations. But, let's put first things first. The Synagogue as the place of
education, worship, and assembly and as the guardian and promoter of Jewish
distinctiveness, is or No. 1 concern. As a rabbi, you might say, it is quite
natural that I should reach this conclusion. However, I feel the majority of
Jews feel the same. I wish, therefore, that those who do would not hesitate to
proclaim proudly: "I am a religious Jew." ) It seems there are
other kinds, these days). Yes, even if the sound or sight of the word
"religious" should cause some of our brethren to break out in an
emotional rash, or bring on a manic attack to redefine Judaism, I shall still
firmly proclaim: "I am a religious Jew."
April 13, 1951—Rabbi Monroe Levens, "Living Judaism," Southwestern
Jewish Press, page 4: I read with great interest the article "Living
Judaism" which appeared in the previous issue of the Press, written by my
colleague, Rabbi Morton Cohn.
He refers to a sermon of his in which he defines the "secular Jew" as
one who gives primacy to the supplementary activities of Jewish life, one who
"makes new idolatries of B'nai B'rith, Centers, and fund-raising
campaigns." It seems that there was an agreement on "the primacy of
the Synagogue in the Jewish Community." Let me say that I am in hearty
accord with Rabbi Cohn's point of view. However, I would like to develop his
thought one step further. The easiest thing in the world is to say I
believe in the primacy of the Synagogue. There are millions of Jews who say that.
What do they do about making the Synagogue the prime factor in Jewish
life? Very little, or nothing at all! Giving the Synagogue primacy in Jewish
life means strengthening and encouraging the Synagogue program so that it will
become more influential and effective. It means ore than saying that Jews ought
to worship and have some observances. It means building a social, recreational
an cultural program for the Synagogue, so that it will have the necessary
instruments for implementing the religious way of life. It means avoiding using
the synagogue when convenient to a particular purpose, and abusing it
when it tries to assume a rightful place as the "very heart and core of
Jewish existence." It would mean, as an example, mobilizing the Jewish
community to create a Synagogue Council to be an effective voice in the
Community; to secure adequate financial support for the Jewish educational
program of the Synagogue; to devise ways and means to enhance the youth
activities; to aid the Synagogue financially by encouraging the use of its
facilities, etc. An article by Rabbi Israel Goldstein, one of America's
great Zionist leaders, formerly president of the Jewish National Fund, treasurer
of the Jewish Agency for Israel, etc, (reads), as follows: "The priority
rating which places Jewish philanthropy in first place in the American Jewish
community was challenged this week by rabbi Israel Goldstein. The Rabbi listed
the fight against anti-Semitism as in second place, Zionism third spot, and the
Synagogue last." Declaring that there is need for reevaluating the
hierarchy of values, Rabbi Goldstein proceeded to rearrange the priorities so
that the Synagogue appeared in first place, Zionism was then moved up to second,
with philanthropy third and anti-defamation work last. "A revolt by rabbis
against Jewish secular groups which "use" the Synagogue but without
reciprocation, was predicted by Rabbi Goldstein. "Too many of the
professional campaigners who besiege the rabbis for the support of
philanthropies, Zionism and anti-Defamation," he declared, are personally
cynical about the Synagogue and Judaism. Not enough of the volunteer laity in
these good secular endeavors feel the obligation and the value of lending a hand
to the Synagogue as well." yes, talk is cheap! Personally I
doubt that the "secular Jew" will forsake his idolatry, especially
since he is most likely strongly conditioned in his ways and will not even apply
enough understanding to turn to the Synagogue for guidance and counsel.
Let then, the Jew who sincerely believes in primacy of the Synagogue gird his
strength, and increase his devotion and spirit of sacrifice. For upon him, does
the future of American Jewish life depend!
May 25, 1951—Rabbi Monroe Levens, "Living Judaism," Southwestern
Jewish Press, page 5: I hope that everyone read Sumner Alpert's
"Letter to the Editor," in the Jewish Press of April 27th, which he
wrote in response to my article "Living Judaism" of the previous
issue. Mr. Alpert has a healthy approach to the problem of understanding Jewish
life in America, and many of his thoughts merit careful consideration. I invited
Mr. Alpert to participate in an open forum at a recent oneg Shabbat at Tifereth
Israel. The clarification of the various points under discussion proved that our
thinking follows practically similar paths. I would like to present some of
these thoughts here. To the religious Jew, philanthropy, Zionism, etc.,
are not secular activities. They are of the very warp and woof of religious
life. Any fair minded investigation will prove that were it not for the Jew who
responded to Zionism, philanthropy, etc. out of religious conviction, those
areas would have been sterile and ineffective. It is only in comparatively
recent years that the secular Jews have climbed on the bandwagon and become
prominent in so-called secular activities. I feel, personally, that the
Jewish secularist who is always saying, "Is not my action for Jewish life
more important than prayer-mumbling of Synagogue Jews?" is actually unfair,
if not just rationalizing his religious inadequacy. The Jew who engages only in
"prayer-mumbling" does not thereby become a religious Jew. The
Synagogue Jew is religious by virtue of his participation in a maximum program,
including all the so-called secular activities, and many more that give Jewish
life uniqueness and distinctiveness. Most Synagogue Jews are in this category;
or, at least, affirmatively oriented toward it and anxious to see the Synagogue
become more effective in its all embracing program. The crux of the difference
is one of attitude! The secular Jew denies the need of anything else for Jewish
living except philanthropy, Zionism, civil defense, etc. Customs and worship are
unnecessary. Religion is unnecessary (unless he needs a rabbi for some ceremony
or problem.) The religious Jew seeks to engage in a maximum of activities as one
integrated way of life, emphasizing life's holiness and worthwhileness. He may
not observe much, or attend worship often, but he does not rationalize or defend
his negligence. He is apologetic and wishes that he were better in these
respects. He seeks to understand the psychological value in religion, worship,
observances, etc., and to help revitalize these areas of Jewish living so that
they will be more effective. The secularist mistakes the part for the
whole. The religionist recognizes the whole as the sum of all its parts. Mr.
Alpert is quite right, however, when he says: "The synagogue has failed to
assert its leadership in all phases of Jewish life and to permit actively all
Jewish activities." I sincerely trust every Synagogue member will
accept the challenge implied in Alpert's penetrating statement: "The
Synagogue must be more than an institution; rather it must become a community in
which, and through which, all phases of Jewish life are actively promoted. If
the religious and lay leadership of the Synagogue recognize and implement such a
program there will be no need for questioning the primacy of the Synagogue
and Judaism will be strengthened immeasurably." The rabbinic
leadership, I am certain, accepts this challenge. They will rejoice to cooperate
with laymen for establishing a vital American Judaism, on the foundations
indicated by Mr. Alpert's statement.
-1952-
January 11, 1952—Monroe Levens,
"An Answer to Mr. Victor Schulman's Open Letter," Southwestern
Jewish Press, page 1: Mr. Victor Schulman's letter in the Jewish Press adds
very little weight to his contentions. His article is self-defeating and quite
amazing. I say "amazing" because it purports to answer an article of
mine in the "Tifereth Israel Shofar." Yet nothing is said about the
issue discussed in my article, except to have one phrase ripped out of context.
In my article, I criticized one particular action of the Executive
Committee of the United Jewish Fund—the preparation of a ballot, which I
regard and still regard as undemocratic. I said nothing at all about the United
Jewish Fund's accomplishments, and I most certainly made no evaluation o fits
directors. To say that I "slandered" certain men whom Mr. Schulman
names is gross misrepresentation. I personally spoke to eight of the nine
persons named by Mr. Schulman asking if they felt they had been slandered. every
single one answered "No!" I can't understand on what basis Mr.
Schulman makes his unwarranted and unfounded statement. Actually, I believe his
statement is an indication of an emotional impatience, and I shall so regard
it. Mr. Schulman says my article "exemplifies" the attacks to
"undermine the Fund." Yet at the same time he talks about the great
success the Fund has had. The two statements just don't go together. Mr.
Schulman is perfectly welcome to discuss any aspect of my service in San Diego
before Congregation Tifereth Israel, or its affiliates. Tifereth Israel serves
over 600 Jewish families directly in one way or another, through membership, its
affiliated groups, educational system, etc. It serves all 1500 of San
Diego's Jewish families, directly or indirectly as all they Synagogues do. Mr.
Schulman is welcome to present his case to them. Since Mr. Schulman's letter
does not deal at all with the subject of my article, it can be psychologically
interpreted only as an indictment of a deteriorated situation, the source of
which should be certainly studied. I want to join with Mr. Schulman in
stressing this point, for Tifereth Israel, in the past two years, has been
subjected to "unwarranted and unprincipled" accusation, sniping and
derogation. Mr. Schulman hopes his letter will "clearly define the basic
issues." He has, of course, clarified no issue of any kind, nor has
he established any case whatsoever. Nevertheless, I am confident in Mr.
Schulman;'s sincere and honest intentions to effect unity, harmony and
cooperation, even if his methods are inadequate. Mr. Schulman will recall that,
on several occasions, I, of my own volition, visited him in his offices,
just as anxious as he, to find the way of cooperation and good-will. He is not
alone in the desire to achieve a peaceful and effective community. He, and the
individuals he names, may be assured that my sincere friendship is proffered to
them, in a true spirit of building for the welfare of all. {Thus far,
articles to which Rabbi Levens alludes have not been found}. {See
related Jan. 11, 1952, news article}