INTRODUCTION

Memory plays a major role in the life of man. According to a 17th century psychologist, its importance is so great that, "its absence would render most of our other capabilities useless".

The role of memory is equally important in the life of communities. Even though the transfer of every code from the memory of individuals to the level of collective psychology to the required extent may be impossible, we have ample opportunity to observe that the function of remembering - which is in fact much more than static memory - must be determined not only by psychological intentions but also by moral will. In the case of collective memory, we must also consider this moral obligation while practising the ability to remember. It is this which also distinguishes collective memory from the transitoriness of individual memory. When a nation, or even mankind, collectively acts on the stage of history, with the help of the strength provided by remembering, it should serve this moral obligation. According to the Jewish religion, the divine spirit is omnipresent in history, and manifests itself in invincible moral laws, which place primary importance on the function of remembering. Jewish moral codes originate from the compelling necessity to remember. As individuals, we must keep a record of our [14] lives, their events and accomplishments; these, however, do not remain as isolated frames but join the living images which keep our moral consciousness awake, and spur us on towards moral responsibility. From the beginning, the bible

taught us, as a nation, to remember and not to forget:

"Remember the days of the past, think of the years of bygone peoples!" We are forced to remember, and never forget the sorrows inflicted upon us by the sons of Amalek a long time ago: "Remember how Amalek treated you on your journey to Egypt... do not forget this!" This episode serves as an historical lesson for us. The bible, while telling us this parable (...), gives us an opportunity to pass judgement, and to control conscience and reckoning.

The ability to remember is at the essence of our Jewish existence. It is not by accident that a Jewish physiologist, Richard Semon, attempted to prove that memory is not only a psychic gift, but that it is also possessed by living organisms. The characteristic of the protoplasm, the living cell, its ability to recognise, record and return impressions, was first called "Mneme" (memory in Greek) by Semon.

We can state, not only from the points of view of psychology, but also from physiology: the impressions we have received during centuries of sufferings, are ingrained in our psyche. These are often referred to in our Books of Remembrance, which contain useful teachings for us, and strict moral lessons for others.

At the end of the World War I, in 1919, Jewish thinkers, Nathan Birnbaum and Hugo Hermann, wrote a book on the sufferings of the Jews during the time of the Crusades. On the first page of the collection, the authors aptly cited the prophet Isaiah, ("and there was a great massacre in Edom's [15] country...), and the pious psalmist, (Lord, remember the sons of Edom).

"Remember!" - indeed, this is the recurring motif of our history. Our history is the history of the spirituality and martyrdom which struggled for the great moral commandments, which were given first by us to mankind, and which we continuously state with the stubbornness of our religion.

Nathan Birnbaum and Hugo Hermann vividly present the suffering of Jews during World War I. With the help of the kaleidoscope of the Middle Ages, they describe the ideals, and claim that that era was the worst of all times.

All the past sufferings of Israel pale into insignificance when compared to the martyrdom Jewish peopled suffered during World War II. The prophecy of Talmud was fulfilled concerning the era before the Messiah, "the sufferings to come will be so great that you will forget the previous ones.

It is enough to skim through "Remember!" - how Jewish this title is - written by the Soviet-Jewish writer, Ilja Ehrenburg to realise that: the fragments describing Jewish martyrdom overshadow the flames of mediaeval auto-da-fes.

We must study the book written by Mr. Matatias Carp to be able to estimate the true pre-messianistic extent of Jewish sufferings. This book was written with "blood and tears". This profound compilation was saved in spite of the dangers. "The Black Book of the Sufferings of Rumanian Jews" is a memorial commanding respect. It was erected with reverence in memory of the martyrs of Israel by the "Life General Secretary of the Sufferings of Rumanian Jews". Mr. Matatias Carp lived through each moment of the moving reality of which his book speaks.

He deserves our gratitude for this.

[16] The moral duty undertaken by the author in writing this book is accomplished if the book itself does nothing else but contribute to the respect of one simple commandment from the Mountain Zion: "Thou shalt not kill!" What else could the commandment be - asks Horia Carp, flag bearer of the struggle for justice -, other than the first step towards recognising the freedom of individuals! The commandment we received from the Mount of Zion was no more than an attempt at freedom.

Horia Carp, who rests in David's Castle, and who incidentally sang of this, the enlightened protector of freedom, can be satisfied in the knowledge that the pious zeal of her son has helped people listen with their inner moral strength to the commandment of Zion, "Thou shalt not kill!"

"Because the great commandment of the Jews, I repeat

- says Horia Carp - was, "Thou shalt not kill!"

First, it must be normal for people to respect the lives of their brethren; only then can they then set out towards the peaks which bathe in the light of brotherly love.

Bucharest, January 21, 1946