The Menorah Journal, Volume 1, 1915 | Page 3

Societies,--at Harvard, Yale, Columbia, Pennsylvania, and Boston Universities. I hope to have the pleasure of meeting more of you and to derive more of the stimulus which your enthusiasm gives me in my work. Speaking not only in my own name but in behalf of my colleagues on the Board of Governors and the Faculty of The Dropsie College for Hebrew and Cognate Learning, I wish your Association and your Journal success in all of your endeavors.
[Illustration: Signature: Cyrus Adler]
From Louis D. Brandeis
Chairman of the Provisional Executive Committee for General Zionist Affairs
[Illustration]
THE formation at Harvard University on October 25, 1906, of the first Menorah Society is a landmark in the Jewish Renaissance. That Renaissance, in which the Society is certain to be a significant factor, is of no less importance to America than to its Jews.
America offers to man his greatest opportunity--liberty amidst peace and large natural resources. But the noble purpose to which America is dedicated cannot be attained unless this high opportunity is fully utilized; and to this end each of the many peoples which she has welcomed to her hospitable shores must contribute the best of which it is capable. To America the contribution of the Jews can be peculiarly large. America's fundamental law seeks to make real the brotherhood of man. That brotherhood became the Jews' fundamental law more than twenty-five hundred years ago. America's twentieth century demand is for social justice. That has been the Jews' striving ages-long. Their religion and their afflictions have prepared them for effective democracy. Persecution made the Jews' law of brotherhood self-enforcing. It taught them the seriousness of life; it broadened their sympathies; it deepened the passion for righteousness; it trained them in patient endurance, in persistence, in self-control, and in self-sacrifice. Furthermore, the widespread study of Jewish law developed the intellect, and made them less subject to preconceptions and more open to reason.
America requires in her sons and daughters these qualities and attainments, which are our natural heritage. Patriotism to America, as well as loyalty to our past, imposes upon us the obligation of claiming this heritage of the Jewish spirit and of carrying forward noble ideals and traditions through lives and deeds worthy of our ancestors. To this end each new generation should be trained in the knowledge and appreciation of their own great past; and the opportunity should be afforded for the further development of Jewish character and culture.
The Menorah Societies and their Journal deserve most generous support in their efforts to perform this noble task.
[Illustration: Signature: Louis D. Brandeis]
From Dr. Richard Gottheil
Professor of Rabbinical Literature and the Semitic Languages, Columbia University
[Illustration]
I HAVE been asked to say a word of greeting to the readers of the Menorah Journal. I do so with pleasure; indeed with much satisfaction. The Menorah students at our colleges and universities will now be bound together by a new bond, one that will give them a more unified direction and converge their efforts toward the goal which the Menorah has set for itself.
I should like to think that it is not entirely fortuitous that this added impulse is given to our work just at this time. We all feel that the present is a moment when the very foundations of our ethical life--both as individuals and as groups--have received a rude shock. At such a time--more than ever--we need to understand and to bear in mind the great teachings which Jewish sages have given to the world, as their and our contribution to the moral foundations of society. Such teachings were, in most cases, not decked out in the tawdry trappings of a recondite and far-fetched philosophy, nor garnished with the decorations of superlogical terminology, nor even put forth with lusty rhetoric. They were simple and to the point, because they were founded upon deep religious convictions.
One of these teachings occurs to me as I write these lines: "The moral condition of the world depends upon three things--truth, justice and peace." Have we outgrown such teaching? Have the astounding advances made during the last one hundred years in the science of physical living brought us any nearer to the true inwardness of moral living than the ethical principles put forth by these early teachers? As our hearts are rent by the sufferings of those who are caught in the meshes of the terrible war now raging, and as our intellects are befogged by the various excuses advanced in justification of carnage and wholesale destruction, do not the simple words of the old Hebrew sage appear to us as a beacon-light in the surrounding darkness? "Truth, Justice, Peace!"
Many similar lessons are awaiting those who will show some little willingness to learn and to know. They are a part of the patrimony that is ours, and which for the most part we refuse to claim.