Beth Jacob Beth Miriam School - Shalhevet Yearbook (Bronx, NY)

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,, r ,, JEWISH PRIDE Being a jew is a source of great pride to me. Judaism has not only given me the opportunity to learn all the laws and customs of our Torah. It has also taught me a way of lifeg a life that's meaningful and worthy. How glorious to be one of that group of people who has given the world such noble and valuable gifts! How proud should he be who bears the name of a jew. For what other nation can say, as Israel can, I have been a blessing to mankind ? What other people has given the world the belief in the one and only G-d, the Ten Command- ments, the laws of morality and justice, and the striving for peace and love for all mankind. This thought fills my heart with pride and gratitude. I am proud to be a member of that nation that has been a teacher to mankind. I am proud to belong to that people who, despite cruel oppression and relentless hatred, has shown the world an example of undying devotion to G-d and to man. I am thankful to bear the name of a people that has preferred to suffer malice and contempt rather than relinquish its sacred ideals, and who, under all circumstances, has been distinguished for its morality, charity, graceful homelife, piety and faith. I am confident that, with the wonderful Yeshivos of today, the same zeal for our Torah and the same love for the beautiful ideals of our religion will continue to inspire us to make our people a glorious example for the world. RACI-IE L REICHMAN 28

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v 'V Q Y ir- TEFILLOH As a member of a religious people, the jew has always sought to express in worship and Tefilloh his most cherished beliefs, his fondest aspirations, his deepest sorrows and joys, and,' above all, his ever abiding faith in G-d. Through worship, the jew strove to sanctify his life and to imbue himself with love of G-d and good- ness toward man. Tefilloh, therefore, has been a daily Mitzvah to the jew for countless generations. At all times, he looked upon Tefil1oh as a bond uniting him with members of his race in every part of the world and as an act of loyalty to G-d. For many centuries, sacrifices, rather than Tefilloh, were mistakenly considered the highest form of worship. The sacrificial ceremony was to them an act of homage to G-d and thankfulness for His bounties. Our prophets and sages informed our people, however, that worship was acceptable only if it inspired righteous living and was accompanied by sincere regret for past misdeeds. In Babylon, at the time of the first exile, jews began to depend on Tefilloh as-the sole form of worship. They could not erect a Bais Hamikdoshu anywhere but in jerusalem, and sacrifices were permitted only at the Bais Hamikdoshl' With the destruction of the second Bais Hamikdosh, the dispersion of the jewish people, and the complete elimination of sacrifices, Tefilloh in synagogues became the exclusive form of worship. Tefilloh raises the individual above the material aspects of life. It provides meaning for his existence. It reminds him of the fact that not on bread alone does man exist . Food provides nourishment for the body, prayer is food for the soul. Tefil1oh alone, however, is insufficient. Only when combined with Mitzvos, good deeds, and with proper repentance can the jew hope to have his prayers answered. SUSAN SMALL 29