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                  <text>Decorated Publishers' Bindings</text>
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                  <text>From the early 1870s to roughly 1930, many publishers issued their commercial book covers with a remarkable variety of graphic designs and illustrations. This sixty-year period saw many artists and designers contributing to this art form. While some can be identified from their style or initials, others remain unknown.</text>
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                  <text>Seidman Rare Books Collection</text>
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              <text>Regional Historical Collection. TN140.O8 A3 c.2 </text>
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                <text>The Iron Hunter</text>
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                <text>Binding of The Iron Hunter, by Chase S. Osborn, published by The Macmillan Company, 1919.</text>
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                  <text>Richard A. Rhem Collection</text>
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                  <text>Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years.  Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar.&#13;
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                  <text>Rhem, Richard A. </text>
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514"&gt;Richard A. Rhem papers (KII-01)&lt;/a&gt;</text>
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                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives.</text>
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                  <text>Kaufman Interfaith Institute</text>
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                  <text>1981-2014</text>
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              <text>Deuteronomy 8:12-14, Psalm 115:6, 7, 17</text>
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                <text>1997-11-25</text>
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                <text>The Irony of Thanksgiving</text>
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                <text>Richard A. Rhem</text>
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                <text>Grand Valley State University</text>
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                <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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                <text>Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/</text>
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                <text>A sermon given by Richard A. Rhem (Dick) on November 25, 1997 entitled "The Irony of Thanksgiving", on the occasion of Thanksgiving Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Deuteronomy 8:12-14, Psalm 115:6, 7, 17.</text>
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                  <text>GVSU Theatre Photos</text>
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                  <text>Grand Valley State University. Theatre Department</text>
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                  <text>Photographs of Grand Valley theater productions from the 1980s to the 2010s.  Photos include shots of performances, backstage, casts and crewmembers. Included in the collection are Shakespeare Festival productions and small acts such as Bard to Go and the Greenshow. </text>
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                  <text>Copyright Grand Valley State University</text>
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            <name>Source</name>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754"&gt;Theatre Department photographs (GV058-01)&lt;/a&gt;</text>
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                <text>eng</text>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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              <name>Title</name>
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                  <text>GVSU Theatre Photos</text>
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                  <text>Photographs of Grand Valley theater productions from the 1980s to the 2010s.  Photos include shots of performances, backstage, casts and crewmembers. Included in the collection are Shakespeare Festival productions and small acts such as Bard to Go and the Greenshow. </text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="941394">
                  <text>Copyright Grand Valley State University</text>
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              <name>Identifier</name>
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                  <text>1982-2017</text>
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              <name>Subject</name>
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                <elementText elementTextId="969846">
                  <text>Theater</text>
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                  <text>Plays</text>
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                  <text>Musicals</text>
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                  <text>College Students</text>
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            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="956151">
                <text>Grand Valley State University. Theatre Department</text>
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            <description>A name given to the resource</description>
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                <text>The Italian Straw Hat (theater production), 1982</text>
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              <elementText elementTextId="956154">
                <text>Color photograph of Grand Valley's 1982 production of "Italian Straw Hat," by Eugène Labiche and Marc-Michel. In this image a bride smiles as a man in a brown suit leans towards her. The set is minimal, black and white. </text>
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            </elementTextContainer>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Theater</text>
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                <text>College students</text>
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                <text>Performances</text>
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              <elementText elementTextId="956160">
                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754"&gt;Theatre Department photographs (GV058-01)&lt;/a&gt;</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="956162">
                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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                <text>eng</text>
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            <name>Publisher</name>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>GVSU Concert &amp; Event Posters</text>
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              <name>Subject</name>
              <description>The topic of the resource</description>
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                  <text>Michigan</text>
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                  <text>Universities &amp; colleges--Michigan</text>
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              <description>An account of the resource</description>
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                  <text>Division of Student Services provides programs, services, and environments that enhance the personal, social, and intellectual growth of undergraduate and graduate students at the University. Events including concerts were managed by the office of Student Life. Posters for music, speakers, poetry readings and other campuswide events are included. </text>
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              <name>Creator</name>
              <description>An entity primarily responsible for making the resource</description>
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                <elementText elementTextId="463185">
                  <text>Grand Valley State University. Division of Student Services</text>
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              <name>Source</name>
              <description>A related resource from which the described resource is derived</description>
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                <elementText elementTextId="463186">
                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/106"&gt;Student Services concerts, events, and posters files, (GV028-06)&lt;/a&gt;</text>
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              <name>Publisher</name>
              <description>An entity responsible for making the resource available</description>
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                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives</text>
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              <name>Date</name>
              <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                  <text>2017-07-17</text>
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            <element elementId="47">
              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="463190">
                  <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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              <name>Format</name>
              <description>The file format, physical medium, or dimensions of the resource</description>
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            <element elementId="44">
              <name>Language</name>
              <description>A language of the resource</description>
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              <description>The nature or genre of the resource</description>
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                  <text>GV028-06</text>
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              <description>The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant</description>
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                  <text>1963 – 1981</text>
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            <description>An unambiguous reference to the resource within a given context</description>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>The J. Geils band, April 8, 1973</text>
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          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Grand Valley State University</text>
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                <text>Grand Valley State College</text>
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                <text>Michigan</text>
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                <text>Allendale (Mich.)</text>
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                <text>The J. Geils band, in the Grand Valley State Colleges Fieldhouse, April 9, 1973</text>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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            <description>A language of the resource</description>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="462819">
                <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>1973</text>
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            <description>A related resource from which the described resource is derived</description>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/106"&gt;Student Services concerts, events, and posters files, (GV028-06)&lt;/a&gt;</text>
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                    <text>_ _ _ _ _ THE PEOPLES OF AMERICA _ _ _ __
Second in a series on the ethnic minorities who make up what President
John F. Kennedy called "This nation of immigrants."

TheJews Among Us
Their manifold contributions to
the country's vitality and inventiveness constitute
a sparkling chapter in American history

BY LEO ROSTEN

W

E CROSSED

Liberty ; and my
mother carried me
down the gangplank
to Ellis Island , the
magic portal to the
new, free world.
We waited in large,
caged rooms for five
endless days to hear
our name called. The
place was packed
with wrinkled Russian women in babushkas , Greeks in
funny hats , gypsies
who gave me candy, and gentle Jews
who prayed three times a day .
When at last the $25 my father had
saved and sent from Chicago arrived, my mother led me on the ferry
to the mainland , whose twinkling
lights we had marveled at each
PHOTO : ERICH FRE AKING
153

the Polish
border at
Cz~stochowa, and
my mother clutched
my hand. We shivered in the train to
Berlin, where we
were "deloused,"
even though my
mother was cleaner
than the scary , smelly
guards ; and then
somehow she found a
train to Hamburg ,
from which we sailed. She was only
22; I was three.
Ten people were jammed into our
suffocating cabin , far below deck,
and the sea was very rough. On the
14th day, I was held up above the
throng on deck to see the Statue of

�THE JEWS AMONG US

night. I sensed that a miracle had nancial assistance throughout ' the
come to pass.
_
long years of the rebellion came
Pushing the Frontier. My parents from Jews like Haym Salomon of
and I were but three of the millions Philadelphia. Indeed , James Madiof Jews who have sought freedom in son recorded his profound indebtthe United States. The first to come edness to Salomon, who refused
were 23 Portuguese Jews who fled to take a promissory note, or to
the Inquisition in Brazil to New Am- charge interest , for successive loans ,
sterdam in 1654. Jews were accepted and who "obstinately rejects all
in America , especially by the Puri- recompense."
tans, who appreciated the Hebraic
The Jews who arrived after 1820
foundation of Christianity .
· were artisans and· small traders .
The Founding Fathers greatly re- Many were peddlers , their knapspected the Jews . John Adams said, sacks stuffed with pins , needles,
"They are the most glorious nation thread , buttons , cloth. These Jews
that ever inhabited this earth." Ben- walked the land and slept in barns
jamin Franklin and Thomas Jeffer- and open fields. In time, they bought
son proposed as the great seal for the wagons, and added pots, pans , ketnew republic a depiction of the He- tles , bedsteads to their wares. The
brews crossing the Red Sea, crowned Jewish peddler became a welcome
by this legend: " Rebellion to Ty- figure in America's rural areas and
rants Is Obedience to God . ~ And the helped push the frontier westward.
Jews never forgot George as fi mg- Some opened trading posts or dryton's letter to their congregation m goods stores. They moved into newNewport, R . I.: " [Our governmentl ly opened territories, across the
gives to bigotry no sanction , to per- Mississippi , over the Rockies, to the
West Coast.
secution no assistance ."
Some of these resourceful men
From 1654 to 1800, some 3000
Jews had immigrated to America, a laid the foundations for great departminuscule group compared with the ment stores and retail chains : GimEnglish, Scots, Irish or Germans. bel, Saks, Altman, Straus (Macy's)
Often they settled in the flourishing of New York City; May of Los Anseaport cities of Charleston, New geles; Magnin , Strauss and Haas of
York and Philadelphia, where trade San Francisco; Neiman and Marcus
was spurred by already established of Texas. Perhaps the most famous
Jewish merchants.
was Levi Strauss. He created an inConsidering their small numbers, ternational phenomenon called blue
Jews played a significant role in the jeans, for California gold miners
American Revolution. Thomas Jef- who wanted trousers of the utmost
ferson used David Franks, a Jew , as durability. Levi had only very tough
his diplomatic courier. Critical fi- tent canvas; he used copper rivets to
strengthen pockets crammed with
LEO ROSTEN , PH.D. , politic a l sc ienti s t ,
tools or nuggets. To his surprise,
screenwrit er , humori st , is author of 31 books,
miners poured into his shop, asking
including Th e Joys of Yiddish , Treasury ofJ ewish
for " them pants of Levi 's ."
Quotations, Captain N ewman, M .D . a nd Th e
Edu cation 0J'Hy111w1 Kap/an .
Jewish pioneers scattered all over
1 54

�THE JEWS AMONG US

the expanding nation and live on in
dozens of American place names:
towns like Castroville and Kaufman, Texas ; Solomonsville, Ariz.;
Levy, Ark. ; Mayersville, Miss.
A Jew named Sigmund Schlesinger was a famous Indian fighter and
hero of the Battle of Beecher Island
in Kansas. Philo Jacoby founded a
Jewish newspaper in San Francisco,
and became the champion rifle shot
of the world. San Francisco's pioneers included the Fleishhackers,
Koshlands , Schwabackers , Hellmans. In Cincinnati, the Freibergs ,
Fleischmanns and Friedlanders
stamped the city with German-Jewish influences, as did the Baers and
Stixes in St. Louis, and the Lazaruses in Columbus .
Lovers of tantalizing trivia will
relish the fact that one of the Old
West's legendary figures , Wyatt
Earp, is buried in the Jewish cemetery of Colma, Calif. Earp married
Josephine ("Sadie") Marcus of San
Francisco, an actress, after the famous shoot-out at the O.K. Corral,
and the two spent the next 48 years
prospecting for gold , gambling, and
running saloons in Colorado , Texas ,
Mexico and Alaska.
A Sacred Commandment. While
American Jews prospered, Jews in
Eastern Europe suffered. Pogroms,
wholesale massacres organized by
Czarist regimes, brutalized Russian
Jews . In Germany and Austria, restrictions had forbidden Jews to own
land, vote , enter colleges or professions, even to travel or marry
freely .
New waves of refugees fled to
"golden" America and sent New
York's Jewish population soaringfrom 500 in 1825 to 60,000 in 1880. In

1881 another explosion of pogroms
in Poland and the Ukraine drove
thousands more westward. At one
point, 100,000 Jews a year were arriving on our shores. By 1930 one of
four New Yorkers was Jewish.
The newcomers had little in common with older Jewish settlers. Jews
whose ancestors had come from
Germany, Spain or Holland could
not easily communicate with Yiddish-speaking Ashkenazim from
Eastern Europe . Older settlers were
now thoroughly acculturated , and
they feared that the bearded ,
"medieval" refugees would offend
American sensibilities and ignite
anti-Semitism.
Nonetheless , New York's Jews
organized to help "our poor cousins. " A Jew does not "give" to
"charity." (Indeed, there is no word
for "charity" in Hebrew or Yiddish.)
He fulfills a sacred commandment to
care for his fellow mortals . Certainly
one reason the newcomers succeeded was because the Jewish community was so energetic in caring for its
people. New York's Jews helped immigrants get jobs , open stores, start
businesses. German Jews supported
free night schools that offered
courses on citizenship, English , hygiene and medical care .
The Ashkenazim also helped
themselves. "The Jews had their
own values," notes economist
Thomas Sowell in Ethnic America.
"And they took those values into
and out of the slums." By religious
precept, Jewish respect for the law
and the closeness of Jewish family
life set strong boundaries for moral
behavior. Generally , the crime rate
among Jews was low , and their children had lower truancy and juven-

157

�1HE JEWS AMONG US

ile-delinquency rates than others.
Jewish families were child-centered and moved heaven and earth
to get their children a good education. Upon arriving in New York's
slums, a Jewish mother would hasten to the public library, where she
would hold up one, two, three fingers-the number of children for library cards . Returning from their
first day at school, many Jewish
youngsters would find cookies
baked in the form of letters of the
alphabet.
Jewish immigrants planned to settle permanently; they did not want
their children to suffer the poverty,
terrors and humiliations they had
known. And they became Americanized fast.
Tyranny of Quotas. By the turn of
the century, however, the paradoxes of America's competitive system
produced social tensions and fanned
old hatreds carried from Europe. Industry flourished , but depression
and unemployment periodically recurred. The sheer speed of social
change sparked blind hostilities: in
the West against Chinese; in steel
towns against Poles; in many places
against Catholics . And now the Jews
often encountered the dreadful bacillus of anti-Semitism.
Housing covenants forbade the
sale of homes to Jews in many
places; "gentlemen's agreements"
kept them out of banking, shipping,
the better clubs. Many a country
club sprouted such signs as: NO
JEWS OR DOGS ALLOWED. In the
early 1920s prestigious private universities attempted to limit Jewish
enrollment. Many graduate schools
discriminated against Jews. At the
University of Chicago I was advised
158

by a friendly dean not to enter graduate work in English, history or philosophy: "Jews can't get teaching
posts in those fields."
I had begun to feel the lash of
prejudice as a child in Chicago. Our
neighborhood was periodically invaded by Irish or Polish hoodlums,
who tore the beards of elders and
smashed store windows. Frequently, I was taunted, chased or stoned. I
was called a "kike," a "sheeny."
World War I and the Great Depression fueled the fires of prejudice.
Harshly restrictive immigration laws
were passed in 1924. When Hitler
came to power, Jews sought to flee
to the United States, but a stringent
quota system was in effect. In all
the 1930s, only about 200 ,000 Jews
got into the United States-but
among them were people who
transformed American science. A
handful of refugees from NazismEinstein, Teller, von Neumann and
Franck-led America into the nuclear age.
The democratizing experience of
an immense army and work force,
united to fight racist dictators during
World War II, made prejudice go out
of favor. Racist theories, allegedly
"scientific," were exposed as silly.
The basic incompatibility of democracy with discrimination became
indisputable.
In the past 40 years, new Jewish
immigration has shrunk to a trickle.
Today there are about 5,700,000
Jews in the United States, around
2.5 percent of our population.
Judaism in America is split into
three branches: Orthodox (about a
tenth), Conservative (about a third),
Reform (about a quarter). But the
connection of many to a synagogue

�THE JEWS AMONG US

or temple is so tenuous that perhaps
50 percent of American Jews are
"secular." Only a small minority observe kosher laws. Roughly 35 percent of the Jews who get married
today marry non-Jewish partners .
"Jews have become more American
than Jewish," says Rabbi Marc Tannenbaum of the American Jewish
Committee. "And this has caused a
great ambivalence. They want to be
a part of the mainstream, but they
also ask themselves what price they
will pay for this in their survival as a
people."
Yet even the self-described agnostics or skeptics have a strong
identification with Jewish history
and values. Above all they feel the
moral-ethical obligations of the Jewish tradition.
The ethos of Judaism rests in part
on the idea of study, which is sacred.
Every synagogue had a "house of
study" attached, open day and night
for discussion and argument.
Certainly the Jewish population
has made spectacular contributions
to human knowledge and welfare.
More than 28 percent of the Nobel
Prizes awarded to Americans have
been given to Jews. Jews today are
also significantly "over-represented" in ·medicine, mathematics and
law .
Faith and Reason. Jewish talent is
just as conspicuous in the arts. Playwrights include George Kaufman,
Moss Hart, Ben Hecht, Lillian Hellman, Arthur Miller, Neil Simon.

Music and musical comedy were
transformed by George Gershwin,
Irving Berlin, Jerome Kern, Leon-,
ard Bernstein, Richard Rodgers and
Oscar Hammerstein. With brilliant
contributions by Jack Benny,
George Burns, the Marx brothers,
Woody Allen and Mel Brooks, the
liberating lunacy of Jewish wit revolutionized American humor. Movies
were pioneered by men named Zukor, Lasky, Mayer, Fox, Goldwyn,
Warner, Selznick. But the vast majority of Jews in America are not
intellectuals, scientists or artists.
They are ordinary people, burdened
by everyday problems .
A favorite saying among Jews is,
"Only in America." No more is said,
because no more need be said. Human history has never before seen
so astonishing a phenomenon as this
nation's creative hodgepodge of
races, religions, cultures, creeds .
And since this "melting pot" does
not entirely melt, what our republic
has created is a politically open society in which variety can flower in
unprecedented richness.
The Americanization of the
Jews, and their manifold contributions to our health and education,
to our economic vitality and inventiveness, to all the sciences, art,
entertainment, constitutes but one
sparkling chapter in the story of
American civilization.
For information on reprints -'~c
"' of this article, see page 235 ""···

.•. ,!.-',..._

&lt;WHEN my son turned 16, he took his driver's test. Afterward, I asked
him if he had been nervous. "I was while waiting to drive," he replied .
"But once the examiner got in the car, I just pretended he was Dad and
ignored him."
-Contributed by Rose Marie Price
160

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                    <text>The Judgment That Aims At Salvation
From the sermon series: This Is Our Father’s World
Text: Genesis 6: 5-6; Genesis 8: 21; Isaiah 54: 8
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
November 17, 1985
Transcription of the spoken sermon
…The Lord saw that man had done much evil…his thoughts and inclinations
were always evil, he was sorry he had made man…he was grieved at heart…
Genesis 6: 5-6
…I will never again kill every living creature… Genesis 8: 21
…I hid my face from you for a moment; but now have I pitied you with a love
which never fails… Isaiah 54:8

The story of the Flood in the early chapters of Genesis is a story of judgment and
grace. That duality is found throughout the Scriptures. Judgment and grace are
not, however, two equally balanced responses of God toward humankind, each
equally ultimate. Rather, God's judgment is a means toward the end of Salvation.
God judges a recalcitrant and resistant creation in order finally to redeem and recreate according to His eternal purpose of love.
Judgment is God's instrument. Salvation is God's ultimate intention.
The story of Noah and the Flood tells us of a resolve in the heart of God never to
abandon His Creation but to stay with it with limitless patience and forebearance
on the basis of a radical grace that will not finally be defeated.
Thus the story of Noah and the Flood is not simply a curious, ancient tale from a
stage of primitive religious development. Rather, it was finally cast in the written
form in which we have it during the dark days of Judah's Exile as a proclamation
of the faithfulness of the God of Israel, Who would yet remember and redeem His
people. In a word, this story is a proclamation of the Gospel of Grace.
Chapters six through nine of Genesis present an exceedingly dismal picture of the
inclinations of the human heart and thus the fractured reality of the Creation © Grand Valley State University

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�The Judgment That Aims At Salvation

Richard A. Rhem

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the betrayal of God's purpose of a faithful, harmonious created order in covenant
with Himself. But these chapters present a most hopeful picture of the resolve of
the heart of God to stay with, renew and redeem Creation, which has run afoul of
His purposes. These chapters then are gospel, Good News. We can be assured
that this is our Father's world and we can rest in the deep assurance that nothing
will ever separate us from the love of God that is in Jesus Christ our Lord.
The story is familiar and need not be rehearsed here. Let us rather begin by
recognizing once again that Genesis 1-11 throughout is a preface to the history of
God's redemptive action in our history. These eleven chapters are constituted by
a series of episodes which reveal deep and ultimate convictions about God, the
world and humankind, convictions which are the premise of the whole biblical
story of God's saving action in the midst of the world's resistance and revolt.
We have reflected on God's creative intention for humankind made in His image.
We have examined the failed test in the case of Adam and Eve, the fatal choice to
give way to jealous anger in the story of Cain and Abel. The fourth chapter points
to the development of culture in the descendants of Cain and now we come to the
story of Noah and the Flood.
Yet these chapters are not really about a flood that covered the earth and an ark
that some religious groups are still trying to locate. Much rather, these chapters
relate the truth about the human condition and the response of God to that
situation. The real drama of this story occurs in the heart of the Creator; this is
a story about the grief and faithful love of God.
The story is introduced by God's taking notice of the wickedness that corrupted
His good creation and betrayed His purposes in Creation. Notice the anguish of
God's heart and His decision to destroy what He had made:
... The Lord saw ... (vs. 5)
…he was sorry he had made man ... (vs. 6)
I will wipe them off the face of the earth ... (vs. 7)
I intend to destroy them. (vs. 13)
This sets the stage for the story. God's heart is grieved at the state of affairs He
observes on earth. His first reaction is to destroy what He has made for He sees
that evil has permeated to the core of the human heart and the corruption of
Creation is complete. There is no hope that things might turn around of their own
accord. It is a hopeless situation going from bad to worse. Destruction is God's
determination.
Creation has refused to be God's creation and God's decision is death to the whole
world. The "very good" of Genesis 1:31 has become the "I will blot out" of this
narrative. This story reminds us of the most severe preaching of the later
prophets.

© Grand Valley State University

�The Judgment That Aims At Salvation

Richard A. Rhem

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But, contrary to the human response to such a situation which would be anger,
we find in the heart of God anguish; He is grieved in His heart.
The evil heart of humankind troubles the heart of God. This is indeed
"heart to heart" between humankind and God. How it is between
humankind and God touches both parties. (Brueggemann, Genesis, p. 77)
Thus we are dealing with a God Whose purposes have been betrayed, a God Who
brings a serious charge against His creature and Who resolves to destroy, in light
of the recalcitrance of the world; but we are not dealing with an angry tyrant Who
might use His almighty power to crush in a fit of rage. This is not a hostile God
Whose dignity has been offended. Rather, this is a God of gracious intent, willing
life and harmony and completeness for His Creation, finding to His deep anguish
that such purposes of loving intention are being resisted and betrayed.
The world stands condemned; the sentence is destruction, but the sentence is
rendered from an anguished heart, not from a jealous rage. Could God abandon
His world? Could He bring it to an end?
The answer of this story – a reflection of Israel's faith and understanding – is
obviously, Yes, He could. He could change His mind about His Creation and
bring to nothing that which He created out of nothing. Brueggemann writes:
Can he abandon the world which he has so joyously created? That is a
central question for Israel. Many people hold a view of God as unchanging
and indifferent to anything going on in the world, as though God were a
plastic, fixed entity. But Israel's God is fully a person who hurts and
celebrates, responds and acts in remarkable freedom. God is not captive of
old resolves. God is as fresh and new in relation to creation as he calls us to
be with him. He can change his mind, so that he can abandon what he has
made; and he can rescue that which he has condemned. (Ibid., p. 78)
Thus Brueggemann points out we come to the heart of this narrative which has to
do "not with a flood, but with a heavy, painful crisis in the dealings of God with
creation." The real crisis is the crisis in the heart of God - "because of the resistant
character of the world which evokes hurt and grief in the heart of God."
What is going on here is a parallel of that familiar and moving passage from
Hosea where the same conflict rages in the heart of God. Israel's unfaithfulness is
documented; certain judgment will be the result. Yet that judgment cannot be the
last word.
How can I give you up, Ephraim, how surrender you, Israel? ...
My heart is changed within me, my remorse kindles already. I will not let
loose my fury, I will not turn round and destroy Ephraim; for I am God
and not man, the Holy One in your midst. Hosea 11:8-9

© Grand Valley State University

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Richard A. Rhem

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And then we meet Noah and Noah won favor in the sight of the Lord. You know
the story from that point - the ark, the rescue of some of all kinds of living
creatures, the terrible flood and eventually the return of the dove with a sprig of
olive branch, the dry land and an altar built to offer thanksgiving to God Who had
surely judged but, rather than destroy, had saved Creation. Now Creation can
begin again; this is a point of re-creation and a fresh start.
Thus we find the resolution of the conflict in the heart of God. The sentence of
death is overcome by a gift of new life. Grace prevails. God begins again with a
resolve greater than that which prevailed at the beginning. Note the end of
chapter 8. Noah and his family are restored to dry land and he builds an altar. In
response God says,
Never again will I curse the ground because of man, however evil his
inclination may be from his youth upwards. I will never again kill every
living creature, as I have just done.
While the earth lasts, seedtime and harvest, cold and heat, summer and
winter, day and night, shall never cease. (8:21-22)
Here is God's pledge of unwavering faithfulness to Creation; He will never
destroy it. The conflict in His heart has been resolved and resolved in favor of
mercy. A great change has occurred but the change is not in Creation nor in the
heart of the creature; rather the change is in God Who determines to be gracious,
come what may.
It is critical to note that this resolve is not made in the light of the judgment that
has just occurred in the belief that a fresh start will make everything all right.
Notice the words "Never again ... however evil his inclinations may be from his
youth upwards." To put it bluntly, God took the persistent evil of the human heart
as a given and said I will redeem anyway. In this passage we have a statement of
radical grace - a grace that saves because of God’s decision quite apart from
human merit.
Perhaps the wonder of this passage can best be seen by putting in juxtaposition
two statements:
The human situation is hopeless.
God will redeem the human situation anyway.
or
In the creature himself there is no hope;
the hope of the creature is God's grace alone.
or
Humankind is hopeless. Our hope is in God.

© Grand Valley State University

�The Judgment That Aims At Salvation

Richard A. Rhem

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Just as Hosea discovered, so the Genesis writer believed: God will never abandon
the world or the people He has created.
How can I give you up?
By rights I should give you up!
I cannot give you up!
I will not give you up!
He takes as his vocation not judgment but the resilient work of affirmation
on behalf of the death-creature. The flood has effected an irreversible
change in God, who now will approach his Creation with an unlimited
patience and forbearance. To be sure, God has been committed to his
Creation from the beginning. But this narrative traced a new decision on
the part of God. Now the commitment is intensified. For the first time, it is
marked by grief, the hurt of betrayal. It is now clear that such a
commitment on God's part is costly. The God-world relation is not simply
that of strong God and needy world. Now it is a tortured relation between
a grieved God and a resistant world. And of the two, the real changes are in
God. This is a key insight of the gospel against every notion that God
stands outside of the hurt as a judge. (Ibid., p. 81)
This story found written expression at the time of the Exile. A people under
judgment through their own folly and disobedience heard this as a story of their
God Who would never abandon them but finally bring them to salvation. Second
Isaiah reminds the Exiles of the story of Noah and the Covenant pledge of the
faithful God.
For a brief moment I forsook you, but with great compassion I will
gather you. In overflowing wrath for a moment I hid my face from you,
but with everlasting love I will have compassion on you ...
For this is like the days of Noah to me; as I swore that the waters of Noah
should no more go over the earth, so I have sworn that I will not be angry
with you and will not rebuke you. For the mountains may depart and the
hills be removed, but my steadfast love shall not depart from you ...
(Isaiah 54:7-10)
Within the course of history judgment continues to occur. There is no sense of
indifference to human wrong, no blasé attitude about creation's perversion and
human sin. However, judgment is always embraced within the resolution to
redeem and save. Judgment aims at salvation. This is the message of radical
grace and our hope must rest in the God and grace and in nothing else.
The Summit meeting brings the heads of State together. We pray for mutual
understanding and progress with the reduction of world tension. But our hope is
not in the negotiating skill of our leaders; our hope is in God, the Sovereign of the
nations.

© Grand Valley State University

�The Judgment That Aims At Salvation

Richard A. Rhem

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In our personal lives, too, we encounter difficult experiences; we go through deep
water. We do our best to handle the situation and we find what help and support
we can. But finally our hope is in the God Who through His prophet said,
When you pass through the waters I will be with you; and through the
rivers, they shall not overwhelm you; when you walk through fire you
shall not be burned, and the flame shall not consume you. For I am the
Lord your God, the Holy One of Israel, your Savior. (Isaiah 43:2-3a)
God has resolved in His own heart never to leave us nor forsake us. He will never
abandon Creation. His steadfast love endures forever. Amen.

Reference:
Walter Brueggemann. Genesis: Interpretation: a Bible Commentary for
Teaching and Preaching. John Knox Press, 1982.

© Grand Valley State University

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