The World’s Crying Need

Julius T. Loeb, “The World’s Crying Need,” Washington Post (Washington, DC), Sept. 21, 1941.

“The World’s Crying Need”

Editor’s note: Rabbi Loeb is among the city’s most distinguished Jewish scholars. He was formerly spiritual leader of Adas Israel Synagogue, Ohev Sholom Congregation and the Southeast Hebrew Congregation; is now rabbi of the Combined Hebrew Congregations of Washington

By Rabbi J. T. Loeb

    “Solemn, awe-inspiring as is the season of Rosh Hashanah-Yom-Kippur in its annual recurrence, it is doubly so in view of the shocking events of the present time. These are “days of awe,” indeed—Yomin-Noroim, for the whole world. Cities and states are laid waste, and the earth is trembling under the weight of the clashing arms. Two years of an all-devastating war on land and sea, and in the air, and the end is not in sight. 

    The world today seems to be abandoned from grace, left to fate, delivered to Satan the destroyer. How did it all come about? Who is there from among the worldly wise to have foreseen or foretold a situation like the present? There is but one answer to the question. Man has perverted his way on earth, and let himself loose without restraint of the law and the divine commandments; and the wrath of the Just Avenger has poured forth, and man was made to expiate his sins, in a way that is all too evident to be misunderstood. 

    The thought of God’s judgement as embodied in our Synagogue Ritual of the day, is brought home to us not as a mere abstract, but a stern reality, verified in the life of men and nations. “And He will judge the world with righteousness; He will decide among the people with equity.”

    The socalled [sic] “moderns” in our midst may still continue to sneer at the mention of “sin and punishment.” To them everything seems to be nothing but accident. The creation of the world—an accident. And the present overwhelming calamity—an accident. In their many devices and technical calculations they reckoned only with natural causes and effects—matter and force, and they gave no thought to higher things and eternal values, the spiritual essence of life. The result of their mechanical workings was the evolvement of a frightful monstrosity; a “Frankenstein” of huge dimensions, stalking over the whole habitable globe, going on and on unbridled and unabated in his work of destruction.

    What the world really needs at this time is what our holy feast of Rosh-Hashanah-Yom-Kippur has to offer: namely, repentance—“Teshuvah,” the magic word that looms through the entire course of our solemn services, and does leave its impress upon the minds of the worshipers in everyday life.

    Repentance is [sic] essence, means a thorough revision of man’s acts and deeds and ways, and an earnest resolve to return to the ways of piety and rectitude. Such a revision of conduct is needed by all the peoples of the earth, who are concerned in the present upheaval. If ever they are to be extricated from their miserable plight of exile and enslavement, they must return to God, remove the violence of their hands and execute justice in the lands of their habitation. “Justice, justice shalt thou pursue, in order that thou mayest live and inherit the land.”

    Indeed, a new order of things must be established in this world after the sad experiences of the present day. Not a “new order” of the Hitler type of destructiveness and desolation, but of upbuilding and upliftment of everything in God’s domain. 

    The tremulous and plaintive tones of the ram’s-horn (Shofar) resounding in Israel’s dwelling places, are a clarion call to the nations of the earth, demanding all of them to join in “Teshuvah, Tefillah U’Zedakah”—repentance, prayer and benevolence; the old verities which were never so essential as in the present world crisis. 

    The named three essentials which constitute the slogan for the holy day and season beginning Israel’s New Year, are purely human, innate within the nature of man. No living, reasoning being can exist without “Teshuvah”—a constant endeavor to correct and amend imperfections in and around him; to improve spiritually and morally, as well as economically and physically. 

    Thus in the matter of “Tefillah”—prayer, whether expressed in wishful thinking, or by the utterance of mouth; in privacy or in public worship; if done in truth and sincerity, it is holding communion with God, for the elevation of the human soul, for the perfection of the character of man, and through which man may draw an inspiration, and derive comfort and courage, and determination of will and mind, to pursue along the line of his useful endeavors, to carry on his assigned task and fulfill his duties of life in a way that is wholesome and beneficial to himself and others. 

    And through these first two named characteristic qualities—“Teshuvah” and “Tefillah,” we may reach out to the third, which is the crowning virtue of mankind—benevolence, “Zedakah.” There had always been a popular mistake concerning the full meaning and purport of the Hebrew term “Zedakah,” and its equivalent in English—“Charity.” To many it signifies merely the act of alms-giving for relief of the poor; dispensing charity among the needy ones. Nay, but the implication of this term is by far of a larger significance than that.

    The term “Zedakah” embodies all-embracing righteousness. To do what is right by all concerned—rich and poor alike. To be just and kind to all; charitable in word and thought, no-less than in deed and action. It implies good faith, good neighborliness, tolerance, generosity, mutual helpfulness, service and sacrifice in the cause of a common country. 

    It is an admitted fact, that Christianity has borrowed its ideals of humanitarianism, benevolence and humility from the spiritual treasures of Judah; and whosoever that throws dirt into the well from which they have drawn the waters of life, they are certainly unworthy of the blessings of the ancient faith, and of its law and all-ruling freedom and righteousness. They who are seeking to disrupt the community by spreading race hatred and dissension at a critical time like the present when perfect unity is required for defense of the Nation, they are as un-Christian as they are un-American.

    All of us, Jew and Christian alike, cannot escape our mutual responsibility to stand together, and work together, in a united effort to ward off the impending evil, and to safeguard the interests of this blessed land of liberty. America is destined to live, and forever to prosper and flourish under God’s grace, as long as its liberal system of government is sustained, and the sacred covenant of its Declaration and Constitution and Bill of Rights, is held valid and inviolable.

    Behold, wherever there is the reign of liberty and peace among the diverse races and creeds in the community, there the blessing of Heaven spreads unconfined. But, on the other hand, where religious and economic oppression is predominant, there are perpetual wars and upheaval. Where the will of God is disobeyed, and freedom and right are denied to any but the privileged few, and the humble ones of the earth are crushed and downtrodden, the result can be none else but disaster and desolation for the entire community. 

    That the guiding hand of Providence is preeminently displayed in the destiny of men and nations is quite evident at this time. The merciful Lord long ago has promised that He will never again bring a deluge of either water or fire, to destroy the whole earth; and true to this divine assurance, this our Western Continent thus far has been spared from the ravages of the conflagration that has overtaken the whole of the Eastern Hemisphere. Fondly we do hope, and fervently we pray, that this our dear land of liberty may be kept at peace throughout all of the present world crisis; and that this great Nation may soon be in a position to lead in the adjustment of peace and equity for all the peoples of the earth; and the time may speedily arrive when all of them be mad into one bond of brethren to serve the Lord with one accord. 

    And may this coming New Year in Israel bring healing and consolation to Israel and the whole of suffering humanity. May it prove to be the dawn of a bright and happy future for all the children of man, with the reign of universal freedom and peace. Amen.