Sammy Dreben, “The Fighting Jew,” (1878-1925) was a new immigrant to the United States when he enlisted in the U.S. Army. It’s ironic that one of the main reasons that Dreben fled from his native Kiev was to avoid conscription of Jewish boys who were forced to serve for 20 years in the Russian army. But, then again, the U.S. Army was not the Czar’s army.
During Dreben’s first 3-year term of service, he fought against an insurgent uprising in the Philippines (then a U.S. Territory) and also helped rescue hostages during the infamous Boxer Rebellion in China. In 1902, he was honorably discharged, but re-enlisted from 1904-1907, and was stationed in El Paso, Texas.
After his second honorable discharge, Dreben became a mercenary. While he wanted to fight against the Russians in the Russo-Japanese War, he ended up in the Panama Canal Zone. From there he became involved with the liberation armies of Honduras, Nicaragua, Mexico and Guatemala.
In 1917, Dreben re-enlisted in the U.S. Army to fight in World War I. At 39 years of age, he was sent to France. He distinguished himself in numerous engagements, especially with his machine gun prowess, and was awarded the Distinguished Service Cross, the Croix de Guerre and the Medaille Militaire, the highest French honor.
In 1921, the retired Dreben was asked by General Pershing to be an honorary pall bearer for the burial of the Unknown Solider at Arlington National Cemetery on November 11.
On March 14, 1925, a nurse accidentally gave Dreben a lethal injection. Newspapers around the country paid glowing tribute to First Sergeant Sam Dreben and the Texas Legislature adjourned for the day in his honor. As per his widow’s wishes, Dreben, an observant Jew, was buried in the Jewish section of a California cemetery rather than in a military cemetery.
Wednesday, November 11, 2009
The Morning Blessings: Blessing #5: For Men
Every morning, a set of 15 blessings are recited to express our thanks to God for all the things that we, as healthy human beings, are capable of doing.
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam sheh lo asani eesha.
Blessed are You, Lord our God, King of the Universe, who has not made me a woman.
Obviously this blessing is for men only. If you are shocked, please read on.
The previous two blessings stated: Who did not make me a non-Jew and Who did not make me a slave. Neither a non-Jew nor a slave have the same level of Torah obligation as a freeborn Jew does. A non-Jew has 7 mitzvot, a slave is exempt from time-bound mitzvot and also does not have the freedom to study and worship God as he desires. A woman is exempt from time-bound positive mitzvot because of her vital role of caregiver to the young. A free Jewish man, however, has the possible obligation of many of the 613 mitzvot. How might a man feel when his wife stays at home with their children while he gets up every morning for synagogue? This blessing is saying, “No! Don’t be resentful of the obligations! To the contrary, express your gratitude every day for all the wonderful opportunities that you have to fulfill mitzvot that many other people do not have!”
Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam sheh lo asani eesha.
Blessed are You, Lord our God, King of the Universe, who has not made me a woman.
Obviously this blessing is for men only. If you are shocked, please read on.
The previous two blessings stated: Who did not make me a non-Jew and Who did not make me a slave. Neither a non-Jew nor a slave have the same level of Torah obligation as a freeborn Jew does. A non-Jew has 7 mitzvot, a slave is exempt from time-bound mitzvot and also does not have the freedom to study and worship God as he desires. A woman is exempt from time-bound positive mitzvot because of her vital role of caregiver to the young. A free Jewish man, however, has the possible obligation of many of the 613 mitzvot. How might a man feel when his wife stays at home with their children while he gets up every morning for synagogue? This blessing is saying, “No! Don’t be resentful of the obligations! To the contrary, express your gratitude every day for all the wonderful opportunities that you have to fulfill mitzvot that many other people do not have!”
Tuesday, November 10, 2009
Kindness To Animals
Animals are one of the most important “educational tools” God provided to humanity in order to teach them to be “givers.” While animals can’t communicate with the same ability as humans, they are God’s creations and express basic feelings such as pain, hunger, satisfaction and, many would argue, loyalty and love.
Jewish law teaches us that when a person assumes responsibility for an animal, whether a pet or a farm-animal, care of the animal becomes a top priority. In Talmud Berachot 40a, Rabbi Judah quotes Rav as saying: “It is forbidden for a person to eat until one has fed one's animals, since the verse states, ‘and I will provide grass in your field for your cattle,’ and only then does it say, ‘and you will eat and you will be satisfied’” (Deuteronomy 11:15).
It is from the matriarch Rebecca that we learn about kindness to animals. When Eliezer, Abraham’s servant, who is seeking a wife for Isaac, meets Rebecca at her town well, she gives him a drink of water and then says: “I will draw for your camels as well, until they have done drinking” (Genesis 24:19). She ran to the well numerous times to ensure that the camels were properly satiated. (The reason she did not offer to water the camels first was because they were not hers. Additionally, there is an opinion that water, unlike food, should first be given to humans for the sake of pikuach nefesh, saving a life.)
While the obligation does not include animals at large (such as stray cats), the principle itself is intended to make one much more aware of the ways in which he/she can be kinder to all animals and, indeed, to all people.
Jewish law teaches us that when a person assumes responsibility for an animal, whether a pet or a farm-animal, care of the animal becomes a top priority. In Talmud Berachot 40a, Rabbi Judah quotes Rav as saying: “It is forbidden for a person to eat until one has fed one's animals, since the verse states, ‘and I will provide grass in your field for your cattle,’ and only then does it say, ‘and you will eat and you will be satisfied’” (Deuteronomy 11:15).
It is from the matriarch Rebecca that we learn about kindness to animals. When Eliezer, Abraham’s servant, who is seeking a wife for Isaac, meets Rebecca at her town well, she gives him a drink of water and then says: “I will draw for your camels as well, until they have done drinking” (Genesis 24:19). She ran to the well numerous times to ensure that the camels were properly satiated. (The reason she did not offer to water the camels first was because they were not hers. Additionally, there is an opinion that water, unlike food, should first be given to humans for the sake of pikuach nefesh, saving a life.)
While the obligation does not include animals at large (such as stray cats), the principle itself is intended to make one much more aware of the ways in which he/she can be kinder to all animals and, indeed, to all people.
Monday, November 9, 2009
Beyond Their Means
It goes without saying that life would be simpler if all things were black and white. Alas, however, we live in a world filled with many shades of grey.
An excellent example of this is the idea of avak gezel, the “dust of robbery.” Avak gezel refers to situations in which one had no intention of stealing and, in truth, did not actually steal something, but yet caused a loss to someone else.
In his magnificent compilation of Jewish law known as the Mishneh Torah, Rabbi Moses ben Maimon (Rambam--Spain/Egypt 12th century) notes that a person who eats a meal with a host who cannot afford to serve that meal has committed avak gezel. The Rambam clearly points out that this is not technically “legal robbery” but is forbidden because there is some element of robbery within this action. (Hilchot Teshuva 4:4)
The laws of avak gezel can be particularly challenging to follow without embarrassing other people. In these difficult times, however, the concept is worth keeping in mind. Due to the recession, many people are in tough financial situations, and many of those people don’t want others to know about their financial reversals.
But avoiding avak gezel may be only a matter of simple consideration. If you have a friend with a history of being a shopaholic who is currently out of work, don’t invite her to go to the mall with you. If you have a friend with whom you enjoy sharing a meal, choose a restaurant that fits into everybody’s budget, so that no one is embarrassed into paying for something he/she cannot really afford.
Not only will such considerate behavior allow one to avoid avak gezel, it will also be a way of fulfilling the positive Torah command of “V’ah’havta l’ray’ah’cha ka’mocha,” love your fellow as yourself.
An excellent example of this is the idea of avak gezel, the “dust of robbery.” Avak gezel refers to situations in which one had no intention of stealing and, in truth, did not actually steal something, but yet caused a loss to someone else.
In his magnificent compilation of Jewish law known as the Mishneh Torah, Rabbi Moses ben Maimon (Rambam--Spain/Egypt 12th century) notes that a person who eats a meal with a host who cannot afford to serve that meal has committed avak gezel. The Rambam clearly points out that this is not technically “legal robbery” but is forbidden because there is some element of robbery within this action. (Hilchot Teshuva 4:4)
The laws of avak gezel can be particularly challenging to follow without embarrassing other people. In these difficult times, however, the concept is worth keeping in mind. Due to the recession, many people are in tough financial situations, and many of those people don’t want others to know about their financial reversals.
But avoiding avak gezel may be only a matter of simple consideration. If you have a friend with a history of being a shopaholic who is currently out of work, don’t invite her to go to the mall with you. If you have a friend with whom you enjoy sharing a meal, choose a restaurant that fits into everybody’s budget, so that no one is embarrassed into paying for something he/she cannot really afford.
Not only will such considerate behavior allow one to avoid avak gezel, it will also be a way of fulfilling the positive Torah command of “V’ah’havta l’ray’ah’cha ka’mocha,” love your fellow as yourself.
No Free Coffee
If you ask a co-worker to bring you a coffee when they go out to get one for themselves, make sure to pay them for the coffee, even if it does only cost $1.
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