Yeshiva University - Masmid Yearbook (New York, NY)

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MASMID 25 and spoke encouragingly: I can teach you how to regain your rehgion and your happiness. Come, let us sit down on that log and I will tell you a story of my life. He told me a long, long story, closely resem- bling my own experiences. But though he had become a skeptic he still found he loved many thmgs in the world. He loved animals, he loved flowers, loved the beauty of nature. Then, when he considered the great universe and the marvel- ous wonders in it, when he studied science and learned the beautiful systematic arrangements of the stars and planets, and when he saw how nature bore all the necessities of life, he could not but believe that only a kindly Supreme Power, invisible and almighty, had created all these and had control over all with a kindly regime. The old man finished his story and I saw his face beaming. As I looked at him my soul was soothed. The bewildering thoughts slowly van- ished. My mind became freer and I began to feel the joy in life. For the first time I noticed leaves had a soothing green and birds a cheerful warble. And between the trees I saw the sun setting and I knew that the Evil One would come no more. CAROUSAL From morn till ni ht I am the ood Marcel; I do my work and save. Aurora sends me through the self-same ways and paths As any mortal slave. But when Luna glides into the velvet heavens I fling from me dull clothes; I kick and revel, splash in dew, And cease to think of woes. But once as I caroused in moonlight A human came my way — He did not understand; he said he was the Law, And carried me away. HUDY S.

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24 MASMID the desert. For hours and hours I kept walking. Finally evening overtook me. Hungry, cold and exhausted I decided to seek the houses. After many hours of walking I neared them. Now they looked like splendid palaces. But, alas! a wide, surging stream barred my way. The wind became colder, chilling me to the marrow. Sud- denly all the palaces were lit up brilliantly. I heard enchanting strains of heavenly music — • music which made my heart burst with longing. A sweet fragrance of flowers came from across the stream and cast a magic spell over me. With longing eyes I looked across the stream. You won ' t keep me, O, ye wild waters! I cried with rage. Quickly I plunged into the swollen, angry stream, but a great wave raised me high into the air and with mighty force hurled me back. Again and again I tried — but in vain. Exhausted, I sat down on the sand and wept. Then I heard a harsh sound coming from the stream. Stay there, faithless man of the earth, for your soul is forever doomed to the cold! When I awoke in the morning the dream seemed very real. I could still see the desert, the forest, and the foaming stream. I felt very un- easy. Although I usually held little faith in dreams, this dream agitated my mind to distrac- tion. Considering the vanity of all worldly am- bition and the shortness of man ' s life on this planet, I grew sick at heart at the thought of being inevitably buried in a dark, cold grave from which the dream had said I should never rise. The words for your soul is doomed haunted me day and night. I did not deserve such a great punishment, I thought. For I rea- soned, although my mind has been temporarily inclined to Skepticism, yet I have been firm to tradition. My soul, despite my mind ' s destruc- tive reasoning, had always clung to religion and had driven upon the accepted truths of human- ity. Why, then, should I be responsible forever for the temporary lure of my mind ' s new re- ligion? In despair I prayed to God to save me from this fate. The Day of Atonement came. I cajoled and trained my mind to forget all doubts and to place utter faith in God ' s wisdom. I was full of joy when I saw my mind yield to my soul. All day I remained in the synagogue. The old Jews with their long gray beards, in their spot ' less white robes, offered me refuge in their re- ligious reverence and piety. Apart from the whole congregation, in a dark corner of the synagogue, I saw an aged man. His wrinkled face was flushed by religious fervor and his hoi low eyes gleamed with a holy fire. He seemed to pray more enrapturedly than anyone else. As I gazed on this patriarch I little thought of what part this holy man might later play in my life As I saw the whole congregation swaying to and fro, striking their hearts with their fists and confessing all their sins I felt ashamed and petty Timorously I prayed and I felt a heavy load roll off my heart. When the sun was about to set I began again to feel uneasy. I felt the Evil One at work in my mind. Soon the old Strug gle returned. Skepticism became master of the situation and cried to my soul: Hypocrite! What have you been doing all day? Then the Evil One answered in a mocking tone: Praying to his Creator! My racked soul cringed in fear and moaned heartrendingly. The services ended and I went home full of dark melancholy. Days passed and I became more and more depressed, writhing in hypo ' chondria. I tried to escape from myself by wandering in dark forests and deserted places. . . One warm spring day, when the sun was shining in all its brilliance and the whole coun- tryside was abloom, I strayed in a nearby forest. I came upon a path stretching far away in front of me, and lined on both sides by birch trees. I saw an old man hunched at the foot of a birch tree. He was reciting the first Psalm of David Blessed is the man who walketh not in the counsel of the ungodly. The words of David aroused painful thoughts in my mind. I came nearer to where the old man sat and I recognized him as that long gray-bearded man whom I had watched in the synagogue on the Day of Atonement. Good day, he welcomed me. Pleasant day, isn ' t it? Pleasing to some, but hateful to others, I muttered, dejectedly. How is that? he asked, surprised. Does not a joyful heart bring you into this grove full of the joys of spring? No! Melancholy brings me here, I replied, sadly. Melancholy? About what? he asked, kindly. The vanity of human life, dark doubts con- cerning every accepted idea, make me me ' an- cholv and torture my soul, I blurted out g ' ib ' y. The old man ' s face saddened. A dark c ' oud seemed to spread over his patriarchal features He lowered his eyes to the ground and from his awry features, he seemed to muse over some b ' t- tcr recollections. He raised his head and I saw large, .sparkling tear-drops roll down his ch ' ' ' ks Then the old man put his hand on my shoulder

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26 MASMID Site l is ' r outlt— Utitere sliall he turn? By H. A. S. iviNG, as we do, in an age in which ' f the whys of the universe are appar- Jl ently being opened to us, one in W which some of our scientists are de- manding a new conception of God and a newer one of reUgion, the thoughtful ones among us find ourselves in a serious dilemma when we contemplate the practical aspects of our religious problems. Indeed, the reflective young Jew is constantly il ' at ease with himself. He feels that he has reached the cross-roads. Which road shall he take? How shall he manage? What shall he do? The road to the right is assimilation. Shall he take that turn? If he does, then he is liber- ated from traditional religious observances — he then can live, at least outwardly, a more regular and happy life. But somehow the youth feels that this is not the road to happiness. He feels that it is short and yet long; that in time he must reach an impasse in the form of a gnawing, spiritual dissatisfaction. The path to the left is Reason. This path looks far more inviting. With this path the Jewish youth is far more familiar. He travels upon it daily. And, consequently, its appeal is a simple and strong one. Believe, it says, those things which appear rational and probable. Be- lieve the newest findings of science, for these are based on facts — fac ' s which can be analyzed, sub- stantiated, and investigated. Give your reason free rein. The world is orderly. Study it and you will attain spiritual satisfaction. This is the road on which the Jewish youths are going astray. For this road turns and runs parallel to the road of Assimilation. The two lead from opposite sides to the same pitfall: the loss of Jewish tradition and spirit. Having looked to the right and to the left, the young Jew looks ahead — yes, that road straight ahead is the continuation of the main road. It is the route of Traditional Judaism. It is a stony way — uneven, and full of rocks and ditches and holes and ruts; but, as it unwinds itself, travel upon it becomes ever lighter and at last the journeyer experiences a serenity of mind and spirit such as he has never previously enjoyed. For this road is long, and yet short. You have already turned left? Then, with modern frankness, retrace your steps, no matter what the effort. Nothing was ever obtained without effort. And retrace the road by the same process that you entered upon it — by the process of reasoning logically. Reason cannot, must not, should not, and will not be made the footstool of religion. For religion, like passion, is not sub- ject to reason. Religion is intuitive. The object of logic and reason is cold prediction to provide rules for future conduct. But the universe of logic is no more a universe of religion than the art of numerals is the art of sculpture. So turn from the world of reason to the world of God — to freedom and spiritual values. Rule,s of law are not applied to a medical problem. Why ' apply reason and logic and scientific material fimdings to an instrument of the spiritual world? Reason is not a deterrent of religion. Reason and religion are separate and distinct in their fields and utterly different. Oh yes, the path of logic seems easier. It is surely not rocky, but does that justify choosing it? No; for its pavement is wet and most slippery. If that path could lead to religion we would have as many religions as we have individuals. For the mind of each person operates differently as it is affected by different stimuli. Surely that is not reHgion. And just as surely religion is morality plus a deep, inner spiritual feeling. So, retrace your steps, modern youth! Re- solve to wa ' k once mo-e straight ahead along the path stained with the blood of a nation — your nation suffering for the sake of its re- ligion and that alone — suffering vicissitudes such as no other nation has been able to endure. The Jewish religion promises you no earthly reward. Its rules — numerous though they may be — merely provide for a fundamental righteous- ness of heart. Deal justly, love mercy, walk humbly with God — that is our religion — a con- tact with God; or, to use a well known phrase, our religion is A conversion of the inner nature, in which sin disappears.