Yeshiva University - Masmid Yearbook (New York, NY)

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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.

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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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MASMID 27 1 Compliments of H arry FiscKel Complim.ents of S amue 1 L evy