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The Jewish outlook. (Denver, Colo.) 1903-1913, April 17, 1908, Image 5

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for it in rich streams, and yet it is not
even at this day universally consuin
mated, or even commended. Jews,
however, have lived it and for it—aye,
and have died for it, too. It is a term
which we would do well to compre
hend and assimilate in its full expres
sion: not as is all too frequently done,
hut as should he done. Liberty is ah
too often abused by its very sponsors
and missionaries, who overdo it and
outrun it. It is not a toy, to be played
with and set aside at will, but a seri
ous element in our civilization, an im
portant item iu true progress. Not
alone can the tyrant be illiberal, but
the destructively radical individual
also, the man or woman who would
ride roughshod over its laws and pur
sue a violent and wanton license. And
self-oppression, it must ever he re
membered, is the sorest affliction of
humanity, a physical, mental ami
moral bondage. It is epidemic among
iis today: it has infected every class
of society, every religious sect. What
could not the genius of this annual
festival of freedom and redemption
do for us. would we but make of it
something more than a mere fetich, a
change from the usual weary and
wearing monotony, and a meaningless
celebration. While the spirit of the or
ension is yet with us. we would do wise
to actualize its purpose, to suffer the
Passover feast to inspire and strength
en us with worthy resolve and noble
purpose, to tench us the great lesson
and bring ns the invaluable message
of liberty.
It is fortunate tlinl
now, since the lives
have cooled, that the term orthodox*
may gradually retain possession ot its
original and correct implication—
true doctrine; not the form but the
content; not the letter, but the spirit :
not creed as much as deed; not theory
us ninch as practice —in short, an 01-
thodox reform which shall bring about
the reform of the present-day ortho
dox and an orthodoxntion of modern
radicalism ami illiteral liberalism.
MoNTAurn N. A. ('oiikn.
On Faultfinding
I believe tin* more faults sonic uf "«
pick up in other people, the more sat
isfied we are with our own good ipuili
ties! It seems as though we think the
worse we can make other people out
to he, the brighter we imagine we
shine by contrast. We hesitate to
“look at home first,” and even if we
do, we are conveniently blind when we
turn the searchlight on ourselves.
Shakespeare says: ‘‘Every man has
a bag hanging before him, in which he
puts his neighbor’s faults, and an
other behind him, in which he puts his
own.” Then La Rpchefoucald, the
great French writer, said very sensi
bly. if cruelly: ‘‘lf we had no faults
ourselves, we should not take such
pleasure in observing those of others.
It is the essence of meanness, surely
to find pleasure in other people's
weaknesses or mistakes. It would be
to better purpose if we tried to make
excuses for them, to magnify then
good points and to enlarge on their
virtues, many of which, no doubt, we
should be glad to possess. Ihe lal
mud says: “Few are they who see
their own faults, but alas! we know
many are they that see those of their
Our sages condemned all fault-find
mgs in others. Rabbi Joshua, the son
of Perachynh, taught: “Judge evert
man favorably.” (Aboth i :6). “Judge
not.” said Hillel, “thy neighbor until
thou hast come into his place" —that
Is to say, we must not pass judgment
upon another unless we are able to
place ourselves in exactly similar cir
cumstances to his and to decide what
we might have done in such a case;
and that we can never do. We are al
ways ready to find faults in people,
but we carefully refrain from finding
good qualities, and, ignorant as we
are of the inner lives of other people
we hastily judge and condemn those
who perhaps are really worthy of our
admiration. There is a charity of
mind, as well as a charity of deed;
dear boys and girls, show this charity
in your judgment of others:
“lie to their virtues ever kind
And to their faults a little blind.”
Or. as our good friend, Chaucer, has
“ l.et conscience guide thee in the ways
of need,
•fudge well thy own and then thy
neighbor’s deed.”
“No institution ever lived beyond
the generation which gave it birth
which was not founded upon the
eternal principles of truth. Cod alone
is truth, and it is the recognition of
this one simple thought which makes
Judaism universal. Forms and cere
monies are as empty as gourds if they
stand not fora truth.”
Christian Missions to Jews
I sluill lx* much surprised if the
Jewish euiiiniiiiiitv generally docs not
have a ipiict laugh lip its sleeve at
the report of the animal meeting of
the Jewish Medical Mis
sion. From the annual report of the
Mission it would seem that there were
signs which let! certain individuals
“to hope that the day was fast up*
Proachintr when all Israel would he
saved.” How gratifying! I}ut, might
I ask. when was Israel lost? And
how ? Can it be that their magiiitieent
heroic adherence to monotheism, their
pure worship of the only living and
I rue Cod, Who said to them, “Ye shall
la* My people, and I will he your
Cod.” the Jews “lost ” in the eyes of
certain Christians? I have never been
able to understand the missionary at
titude of Christian towards the Jew
and Jewish medical missions have al
ways seemed to me to be peculiarly
out of place. It would appear that
Christians are in some mea/.’ire rising
to a proper conception of the futility
of Christian missionary work among
the Jews, for the remark by .Sir A.
.Simpson that “it was a shame that in
Christian churches the contributions
to the Jews were so shabby” would
point to the conclusion that Christians
are withholding their subscriptions
from such objects. I suppose that Sir
Alexander really intended to say Jew
ish missions, but he inadvertently per?
haps, hit the right nail on the head
when In* said ‘‘contributions for the
Jews.” for Jewish missions are, in my
opinion (and I speak with some knowl
edge of Jewish missions and a very
intimate knowledge of the Jew),
nothing but funds upon which
needy and very often worthless
Jew's may draw in their hour of
stress merely by exhibiting a
little interest in Christianity. The
only other function they serve, so far
as 1 am aware, is that they offer a re
spectable asylum for some of our ec
clesiastical unemployed. I cannot be
lieve that the Jew ever in reality
changes liis faith; lie loves his syna
gogue. anti is true to his ancient faith
—as true now as when God’s com
mand first rang in his ears, "Know,
O Israel, the Lord Thy God is One
God, and Him only shaft thou serve.”
I would submit that there are in
finitely more serious matters for the
Christian churches to deal with than
missions to God’s chosen people, and
I would plead for more thoughtful
consideration of the whole question,
and for more forbearance on the pari
of Christian churches before they em
bark on schemes for proselytizing the
Jew.—“A non-Jew” in the Glasgow
ll< raid.
The Crusaders and the Jews
I’a lost i lie was one of tin* most di
minutive of countries, and yet, to a
large extent, it had been the focus of
the world's history. From the fulcrum
of that little land the impulse had
again been given to some of the great
est movements whieh had shaped the
course of human affairs. Its sacred
atmosphere it was whieh fed the spir
its of men like Muses, David and
Isaiah, whose thoughts had been and
still were the inspiration of the brav
est hearts as well as the highest minds
of all times. No wonder, then, that
Palestine was so inexpressibly dear,
not only to the Jew but to the (Sentile,
too. No wonder, then, that blood had
lieen poured out in torrents for the
possession of its previous soil. After
dealing with the record of the Cru
sades as furnished by the “Emek I In
bncha,” the lecturer summoned up
their results in so far as they atfccted
the welfare of the Jews. Before the
Crusades, the posititon of the Jews in
Europe had been not intolerable. -Aft
er the Crusades it lieeame a long-pro
tracted agony. To throw the a-gis of
his protection over them, the Emperor
Henry IV. made them the “body
slaves” of the crown. Ilis intention
was good, hut its results were most
deplorable. Frederic, liarbarossa was
the first to create the (Jhetto, and de
graded them to the condition of ani
mals. who might he bought and sol.l
like objects of barter. Protection was
never accorded to them except from
some interested motive. They were
found useful by the kings as instru
ments for squeezing the people and
lilliin; the royal coffers. They were
made the managers of usnry-estnblisli
ments of which the kings were sleep
ing partners. A Jew-tax was imposed
on every Jewish person above the age
of twelve, half of which, too, went to
till the royal pockets. At every coro
nation a liberal douceur was expected
bv tbe king. The Popes denied til"
right of forcibly baptised Jews to re
turn to the synagogue. They were pro
hibited to employ Christian domestics,
to own 'land, and to engage in the lib
eral professions. In a word, the Cru
sades awakened the sleeping wild be.-st
of religious animosity, and made the
life of the Jew a living martyrdom.
flood deeds are very fruitaful. Out
of one good action of ours. God pro
duces a thousand, the harvest whereof
is perpetual. If good deeds were ut
terly barren and incommodious, I
would seek after them from a con
sciousness of their own goodness; how
much more shall I now be encouraged
to perform them, that they are so
profitable both to myself and others!
It is one thing to wish to have truth
on our side, and another thing to wish
to be on the side of truth.
Patronize Our
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Phone 168 1512 Curtis Street
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High Class Boston Terriers and French Bull
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Phone M. 5728 1847 Penn. Ave*
Phone Mala 7414.
Viewing and Finishing' Lantern
Slides—Copying and Enlarging Flash
The Union Pacific and every other
railroad west of Chicago needs teleg
raphers. We have a contract with the
r. 1\ Ry. to take* all of our young men
as fast as we can get them ready.
Wc have a railroad wire In school
*Jid all the railroad forms for the use
>f our students.
31M Charles lll«lg., Denver, Colo.

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