Monday, April 13, 2020

Wilson, by Scott Berg


   Woodrow Wilson is not a name that we mention very much these days and I had little interest in reading about him until I attended the last ALA Conference that met in Chicago in 2107.  I visited the Library of Congress booth while they were asking trivia questions.  The question was, “What was the first book printed in what was then called British North America?”  I knew the answer, The Bay Psalm Book printed in Cambridge, Massachusetts in 1640.  My prize was an autographed copy of, Wilson by A. Scott Berg (New York, Putnam, 2013). This article is not meant to be a review of the book or his life, but a few of my reactions to his life and times of Wilson and the treatment Berg gave his subject.   Reading the book was low on my priority, until I was forced to spend many long hours at home because of the stay at home order.  The book is 818 pages and is slow reading.  It is not slow because it is poorly written, but because it made me think and want to look up more about what was being discussed.   I finally finished the book yesterday.

Thomas Woodrow Wilson was born December 28, 1856 in Staunton, Virginia and died February 3, 1924 in Washington, D.C.  He went to high school in Augusta, Georgia where his classmates included future Supreme Court justice Joseph Rucker Lamar, Wilson’s closet friend and next door neighbor and future ambassador Pleasant A. Stovall. Other students became a Columbia Law School dean, a congressman, and a newspaper owner. He did his undergraduate work at Princeton University (then called New Jersey College) and in 1883 entered Johns Hopkins University where he in 1885 his published the book, Congressional Government: A Study in American Politics, and earned in his Ph.D in 1886. He was on the way to becoming a well-known professor.  The future president was more learned in the history of American politics and law than any other president or member of Congress has ever been. In June 1902 he was appointed president of Princeton University.  At Princeton he proved he was both an able educator and administrator. He gained a national reputation and was nominated and elected to be governor of New Jersey.

This academic experience gave Wilson a broad view of the world and results of decisions.  Later in 1919 when he was negotiating the Treaty of Versailles he saw the forest while the Europeans saw the trees.  Henry Cabot Lodge, a Republican congressman and senator from Massachusetts was his political nemesis.  However, their first encounter was in 1879 when Lodge[1] was a junior editor for International Review and accepted for publication an article by Wilson, “Cabinet Government in the United States.”  Lodge when he was a congressman, was against almost every idea and legislation that President Wilson proposed.  Wilson was a Democrat; Lodge a Republican. Berg does not tell us very much about what Lodge believed in or what was his political agenda other than Lodge was against Wilson.

The first biography of Wilson was written by Josephus Daniels, The Life of Woodrow Wilson, 1856-1924(Chicago, 1924.)  This book was written with the cooperation of Wilson’s widow, Edith.  Daniels worked with Wilson as Secretary of Navy and as part of the team at the Treaty of Versailles.

Wilson’s story is sad.  His first wife died of kidney disease while living the White House.  His greatest accomplishments should have been the League of Nations and the war to end all wars.  Even though Wilson won the 1919 Nobel Peace Prize Congress never authorized U.S. membership in the League of Nations.  During his tenure women got the vote, but prohibition was passed. The country was struggling with the rights of Negroes.  Segregation, even in government was widespread. The country had labor unrest.  Wilson made the Federal government more powerful and established income taxes.  After he left office, the next president, Warren G. Harding, did his best to undo many of the positive programs that Wilson started. He had a stroke and the last years in office his was physically unable to perform most the presidential duties.

I was amazed at some of the details Berg  recounts.  Berg tells us what Wilson was thinking on a given day. I know that Wilson kept a diary and notes, but the level of detail is greater than I know about myself and what was in my head. Berg was writing more than 90 years after the events. The diaries are available in Library of Congress’s digital collection, but they are in shorthand and I couldn’t read them.

Many places Berg says what the Wilsons did in a day to the detail of what they ate for a meal.  Sometimes after dinner he played solitaire. He also liked to watch movies and had a projector in the White House. For a former professor I find it odd that Berg never reports that Wilson sat down with a good book.  When they moved out of the White House, they bought a house on S Street in Washington and one of requirements was that it needed to be big enough for his 8000 volume book collection.  With a collection that big I wonder why there is no mention of obtaining books, reading, or caring for the collection while he was in the White House.

When he was in good health, he would play a round of 9 hole golf in the morning after breakfast and before work.  Many times, his doctor said he needed a rest from work, and he took multiweek vacations.  During the vacations to recover his health he rode his bike and played golf. I realize that most of his health problems had very few treatments, but how does an academic turn off his mind and play 1700 rounds of golf during his presidency? When I discussed this with my friends, they said being president in an era of slower communication was not as taxing as today.  Wilson could afford to play golf and take a ride in a car for pleasure.

Who knows how different the world would be today if France, Italy, and the other European nations would have written a peace treaty that was less punitive and more peace building for Germany.  Would the hyperinflation in Germany of the 1920’s have ever happened?  Would Wilson’s ideas of world peace have prevented some wars? Would a stronger role of the US in the world stage have made this a better world?

Every book needs to offer thanks to those who helped the author.  Berg thanks the librarians at Library of Congress, the Newark Public Library, The Princeton University Library and other libraries.  But his story of how he got interested in Wilson is most endearing.  In 1965 Berg’s mother gave him a book about Wilson, titled, When the Cheering Stopped by Gene Smith.  Berg thanked his editor, Phyllis Grann.  When he first met with her, she asked how he got interested in Wilson.  Berg answered because of the book his mother gave him.  Grann said that in 1964 she was a secretary at Putnam who wanted to be an editor. Her boss gave her the manuscript of When the Cheering Stopped  saying, “Let’s see what you can do with this?” This was the first book that she edited.   Never underestimate the power of a book.  The gift in 1965 turned into a 48 year journey to get Berg’s book into my hands.



[1] Lodge earned his law degree (1874) and PhD (1876) from Harvard University. He was in favor of limits on immigration and in favor of entering World War I on the side of the Allied Powers. He was against joining the League of Nations; however, his objections were taken into account in the charter of the United Nations.  His grandson, Henry Cabot Lodge, Jr. was also a politician who represented Massachusetts, ran for vice president with Richard Nixon, and was appointed to several ambassador posts.

Saturday, January 25, 2020

Parashat Va'era 2020

Parashat Va'era


This portion begins with the second part of the coercion of Moshe to be the leader of the Jewish people.  God speaks to Moshe about the promised redemption reaffirms the covenant established with Abraham, Isaac, and Jacob.  Moshe, an 80 year old, was thrust into the role by a direct connection to God. Many years earlier his innate sense of justice would not allow the mistreatment of others.  After he killed an Egyptian, Moshe was forced to flee to Midian, where he became a shepherd, married, and raised a family.  Without being called by God, Moshe would have been a happy shepherd living with his family.  God promised the redemption of the Hebrew slaves and appeals to Moshe to act as sense of duty to his ancestors.

Often today we complain about the lack of leadership.  My messages about management are supposed to point the reader to understand better ways of dealing with management, leadership, and organizations.  We need to search for people of knowledge, wisdom, tenacity, determination, and most importantly high moral values (in words and action) to lead us.  Leader must be willing to take a chance on the finding the greater good, not just follow the current survey or political poll. 

God refuted every excuse the Moshe could offer.  He said leadership was for a younger person.  Moshe was invigorated and was taught how to become Moshe Rabbeinu (our teacher). The story of how he learned the role is not found in the narrative of the Torah.  With God and the people behind him perhaps the road to redemption would be smooth sailing?  It wasn't.  God had to visit plagues on the Egyptians.  Six of the plagues are in this Torah portion.

The business lesson is that we have to follow the model of Moshe.  He was modest and one of the people.  He didn't want be the leader or the great teacher.  This reminds me of former President Dwight Eisenhower.  He went from being a colonel to supreme allied commander of the European theater during World War II in less than 3.5 years.  He was not the top student at West Point.  He did attract the attention of General George Marshall.  General Marshall kept a black book with the names of promising officers who were dependable and possessed strong skills in logistical and strategic thinking. Eisenhower and his mentors Fox Conner and Marshal were able to think out of the narrow silo day-to-day army life.

God recognized Moshe's inner psyche, intelligence, and talents and thrust into leadership.  Moshe was able to think strategically beyond daily like.  We are limited in out analysis of his personality because the Torah is not a personal diary. We see the results as Moshe went before Pharaoh to plead the case of the Hebrews. After the Exodus he became the great teacher, who learned from God directly and interpreted the Torah and Divine law.  We, like Moshe, can challenge, question, and even argue with God, our leaders, and teachers.  We have to learn the lesson and think strategically beyond today.  Ultimately, we must accept our mission to bring truth, justice, and righteousness into the world.

Sunday, November 17, 2019

Celebrating With a Meal



   I am editing Passover Haggadah. This essay is one of the introductory parts of the haggadah before the actual text appears.  I am publishing this now to seek your opinions
(Revised Nov. 19, 2019 4:16 pm )

Celebrating With a Meal


Food preparation and consumption is a daily activity that we need for nourishment.  The act of eating can be mundane as in “grab a bite”, an act of holiness (making a bracha), a ritual such as Shabbat or holiday meal, or a Passover Seder. Eating can be a social event, a solitary action for sustenance, or something in between.  Every act of eating during the Seder is a combination of ritual, an act of remembrance of Jewish history, an act of remembrance of the Exodus, and sustenance.

Meals are central part of many Biblical stories. For example, Abraham prepares food for his 
visitors (Genesis 18:1-8). Jacob deceives his father, Isaac with a stew (Genesis 27) and the description of the first Passover meal before the Exodus (Exodus 12).  Meals, ritual feasts, in the Biblical world and continuing to the present day, are occasions for showing devotions to God, occasions to solidify social and familial relations, and opportunities for teaching.
In the pagan religious practice of Babylonia and Egypt, their deities depend on worshippers to provide nourishment. In the Book of Zephaniah 2:1,
The LORD will be terrible unto them; for He will famish all the gods of the earth; …”

נורא ה" עליהם כי רזה את כל אלהי הארץ וישתחוו-לו ...

The root of razeh (to shrivel) means to make lean or to famish.  This suggests that the LORD  can make all of the pagan rivals starve to death.
 In later Judaism the weekly Shabbat meals became family and communal time for festive fellowship.  The kiddish of Shabbat and holidays includes Zeher yitziat mitzrayim (remembrance of leaving Egypt.) The most important festive meal as evidenced by tradition and halakha, is the Passover Seder.  The wine, bitter herbs, karpas, matzah connect the meal to the original Biblical event. After the destruction of the Second Temple the aspects of the Seder not connected to the Temple sacrifices gained importance.  The ninth chapter of Talmud Pesahim, Eravei Pesahim, discusses the Seder and its ritual.  The ritual moved from the Temple to the home. The structure of the Seder includes the structured service, foods, 
questions, teaching, and singing.

The Seder did not develop in a cultural vacuum.   Reclining on couches, which we say is a sign of freedom, was part of a Greco-Roman feast. Music, poetry, debate, and dancing were part of the feasts. Wine flowed freely.[1]


Stimulating several senses is a way to make sure the lessons are learned.  In education, teachers try use the eyes, ears and hands to reinforce the message.  With the addition of food, the Seder added smells and tastes.



Wine and Bread

There are two foods that are highly associated with the Seder and have unique blessings—wine and bread.  If we drink fruit juices or alcoholic beverages other than wine the blessing shehachol does not differentiate the kind of beverage.  The blessing over bread (ha-motzei lechem) only fits bread made with the five grains – wheat, spelt, barley, oats, or rye.  Cakes and pastries made from these grains have another blessing mezonot.  Other fruits and vegetables get the blessing based on if they are from trees or plants closer to the ground.  At the Seder we add a blessing over matzah that is not said at any other time or meal.

The preparation of food occupied a significant part of the day and occupied a large portion of the living space in ancient times.  Even in our modern homes, kitchens are the center of family activity and time. It has been estimated that ancient Israelites obtained 50 per cent of their daily caloric intake from bread and other grains.[2]  The preparation of bread after harvest involves grinding, mixing with water, kneading, letting the dough rise, shaping into loaves, and the baking.  Contemporary home bread baking that starts with store bought flour takes 3-4 hours from start to clean-up.  Since the ancients probably ground their own flour, the process took significantly more time.  In the Roman cities bakeries and stone mills existed.  It is unclear from archeological evidence if the grinding of flour was a family or shared community process in ancient Israel.  Outside of the cities the grain was more likely ground into flour at home. The baking of matzah skipped the rising time, enabling loaves of matzah to be completed in 18 minutes.  While it is likely they made matzah year-round, the Torah makes a ritual connection to Passover.

The background concerning why is matzah[3] so important and hametz strictly forbidden is that fermented bread was first made in Egypt.  Some ancient baker discovered that dough would rise and make a softer bread if allowed to rest. The gases formed a lighter loaf.  Egyptians “invented” yeast-risen dough and claimed it was a gift from their gods. Perhaps leavened products were part of the Egyptian worship?[4] A hint to the ritual aspect of Egyptian bread can be found in the Joseph story[5]. He is not allowed to eat Egyptian bread. The burning and destruction of hametz (leavened grain products) is the rejection of the Egyptian idolatry.  It is a further separation between a free people and an enslaved people. The eating of matzah, the bread of affliction, was a reminder of the Egyptian bondage and part of the concept of remembering the escape from Egypt. The yeast-based bread is rejected on Passover and the flat, quick-baked bread became part of the ritual.

Both wine and bread depend on yeast to make their fermented product. Yeast naturally occurs in the air.  The bread uses the carbon dioxide to make a light and spongy loaf and the alcohol is discarded while the alcohol is essential for the wine and the carbon dioxide is discarded.  The yeast is not forbidden.  Fruit juice can become an alcoholic drink, but not hametz.   Both yeast bread making and wine making take significant amounts of time and physical energy.  That is one reason they are so special. Grape juice, unless pasteurized will turn bad in a short amount of time.  Wine making is a way to preserve the grape juice for use year-round. The time for making wine and the alcohol[6] are what makes them special and receive the ability to act as a device to sanctify the Shabbat and holiday meals.  The blessing on the wine is only part of the kiddish.  The consumption of the wine after the blessing of kiddish internalizes the message making the day holy.  We hear, see and taste the kiddish. This motif of employing multiple sensory experiences is repeated in many places at the Seder.  For example, when explaining the objects on the Seder plate we point or lift them up. We lift the wine glass or spill some wine at other junctures.  Multi-sensory experiences in some families include objects representing the plagues.

“Leavening” is a process that introduces gas into a food and the cooking or baking process sets it in place.  All leaven is not forbidden. The use of eggs or chemical baking powder is allowed in the making of Passover products. Matzah is defined as bread made from the five grains that are susceptible to becoming hametz when mixed with water, kneaded, and baked within the 18 minute time limit. Grains such as corn (maize) and rice cannot be used for matzah because their “fermentation” is called סרחון  (“rot”). 

Wine and bread at the Seder are both connectors between the celebrants to the exodus from Egypt and separators from slavery.  Despite destruction of the Temples of Jerusalem and all the calamities of Jewish history, the Seder reintegrates the participants to freedom and gives hope for a better future.



[1] Most of the ideas for this chapter came from “A Feast for the Senses … and the Soul” by Dorothy Williette. https://www.biblicalarchaeology.org/daily/ancient-cultures/a-feast-for-the-senses-and-the-soul/   From the Biblical Archaeological Society.  Originally published in 2013 republished Nov. 7, 2019.

[2] Shafer-Elliott, Cynthia. “Baking Bread in Ancient Judah,” Biblical Archaeology Review 45.4 (2019):p.  59–64, 94. Retrieved  Nov. 11, 2019 from: https://www.baslibrary.org/biblical-archaeology-review/45/4/11.  For more on the diet in Ancient Israel  see  Peter Altmann, “Diet, Bronze and Iron Age,” in Daniel Master, ed., The Oxford Encyclopedia of the Bible and Archaeology, vol. 1 (Oxford: Oxford Univ. Press, 2013), p. 288.

Another article says that the diet could have as much as 75 percent of the caloric input from grains.  See Weingarten, Susan. “Biblical Archaeology 101: The Ancient Diet of Roman Palestine,” Biblical Archaeology Review 45.2 (2019): 29–35.  Retrieved Nov. 11, 2019 from: https://www.baslibrary.org/biblical-archaeology-review/45/2/3

[3] The serving of matzah is not limited to the Passover story.  Matzah was served by Lot to the guests in Genesis 19:3. עוגות (cakes) of bread were served by Abraham to his guests in Genesis  18:6.  The root for  עוגות means circle.  Both “cake” in English and “עוגה” in Hebrew mean a bread made into flat circular or oval shape with fat, sugar, and flavors that is not a loaf. In today’s baking world a cake is made with batter with baking power or eggs used form leavening and a bread is made with dough. “Cake” can also be made from non-flour ingredients such as meat,  fish or vegetables.

[4] See Pittinsky, Zvi. “Why Was Hametz so Strictly Forbidden on Passover?” Jewish Bible Quarterly, vol. 46, no. 1, Jan. 2018, pp. 47–50.  Retrieved Nov. 11, 2019 from EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=128058803&site=eds-live.

[5] See Genesis 39:6: “He (Potiphar) Left all that he had in Joseph’s hand, he troubled himself with nothing except for the bread he did not eat. “This is clue, not proof that Joseph didn’t eat the Egyptian bread. Rashi interpreted “lechem” (bread) to mean hands off the wife.  Others interpret this sentence to mean Potiphar wanted private time without Joseph.

[6] Alcohol is a dangerous substance when too much is consumed because it can lead to drunkenness.  See the story of Noah (Genesis 9:20-25).