Kislev 1962

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DECEMBER, 1962 — KISLEV, 5723

Vol. 1, No. 4

The Light of Matisyahu

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A Lesson from the Candles, by Rev. I. L. Abrahams ...

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o rm u inn nan noon oy

... 17-18

CONTENTS 15th of Shevat. by Rabbi J. Rosenfelcl

The Life and Deeds of Rabbi Meir (Maharam Ash), by Daxan Dr. M. Krausz ..................................

Chevra Kadisha, by Rabbi Dr. Jona E. Ehrentreu Problem of Education, by BRIM ...

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Hellenism and the Jews, by Rabbi Dr. A. Carlebach

Kosher School Meals Service, by Nathan Rubin, F.C.l.S.

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5-6

7-8 ... 9-10

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On Duty and Responsibility in Judaism, by Rabbi I. Heshel Festival of Lights, by Dayan Z. J. Alony Rabbi Israel of Rizhyn, by Rabbi Dr. H. Rabinowicz

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In the Box by the Ark, by H.h. ...

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14 15 16 17

... 19-20

12

Reports

... 20-23

13

Notices

23

Page Two

DECEMBER, 1962 — KISLEV, 5723

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THE LIGHT OF MATISYAHU . . When the iniquitous power of Greece rose up

against thv people Israel to make them forgetful of Thy Law ” CMNCE the day the Jewish nation was born, countless ^ tyrants have sought its annihilation by means of terror, slaughter or evil decree. But none has demon­ strated a hatred so bitterly unrelenting as that of ancient Greece. Others desired only the physical destruction of the Jew: and as long as the spirit of the Jew survived, their efforts proved to be fruitless. This was in fulfilment of the Divine promise; for, as the Midrash relates, Abraham feared that after his victory over the Four Kings their descendants would attempt to kill him in revenge. He was therefore assured by G-d: ib p?D "D3R — “I shall be thy shield; and even if all the nations of the world muster against thee, I shall battle against them for thee.”

The ancient Greeks, however, were not to be satisfied merely with the physical effacement of Jewry. Their enmity was so poisonous that their main concern was the eradication of the Jewish soul. The Rabbis interpret the verse: “And, lo, a horror of great darkness”—as referring to the Kingdom of Greece, which cast a shadow of darkness over Israel because of its wicked decrees demanding the public renunciation of their loyalty to the G-d of Israel. The whole emphasis of the Greeks’ policy was -pin 'pin» DTiynbi im m □mawnb — “To cause them to forget Thy Law, and to make them turn aside from the statutes of Thy will.” And in the battle for the soul, the people itself must fight. But, provided the people evince a readiness to fight for their spiritual existence, they may always be assured of the miraculous support of Providence.

Far more perilous than the enmity of the Greeks was the Hellenism that appeared in the Jewish ranks—typi­ fied by those Jews who sided with the enemy in the struggle for the soul, who scorned their more loyal brethren as “fanatics,” who campaigned for “progress” and for “keeping up with the times” and for the adoption of Greek culture. To these, the traitors in the camp, old Matisyahu retorted: “Neither I nor my family will turn aside from the Torah of G-d, neither left nor right; let all who have faith in G-d and His Law follow in our way."

Whence did the aging priest gain the strength to fight this bitter campaign? The answer is to be found in the Q’oan. prayer: “ In the days of Matisyahu the Hasmonean, the High Priest, and his sons.” When Matisyahu saw that his sons were at his side, he was filled with

courage When parents and children, walk together, then victory is assured. hand, “the sons" are not with us rn< discipline our children in the Torah of then all might be lost.

young and old, If, on the other if we neglect to our forefathers,

The call of Matisyahu must resound today loud and clear: “Let every man who is zealous for the Law come forth after m e!”

We are reliving in our time the history of thousands of years of hatred and persecution and exile. After the late fearful holocaust, when one whole third of Jewry were hounded to their deaths by beasts in human guise, it seemed as if we had reached the end of our history as a nation. Nevertheless, the remnant that survived the horror has flourished and progressed, thank G-d, especially in Eretz Israel. But it seems that the lessons of our long history have yet to be learned. We still have amongst us those who propose that we “keep up with the times," those who preach modernism and reform, those who advocate that we follow the ways of the world.

We cry out, “Which world?” We thought that the world would shudder and atone in sorrow after the revelations of the Eichmann trial, when we were reminded of the years of stark misery. Instead we have witnessed a re­ birth of Nazi feeling throughout the world and the tolera­ tion in democratic states of groups who advocate a return to the ideologies and methods of Adolf Hitler W"\ We witness, too, a return to the strategy of Antiochus the Greek. A modern state, conceited and arrogant, C ’ ogodless and materialist, answerable to no law other than that of expediency, conducts a spiteful offensive against its Jewish minority, prohibiting Torah education and proscribing religious activity. Why do they so fear Jewish learning and practice? Yet even in this state one can find a Matisyahu, and perhaps even “his sons,” prepared to sacrifice all for G-d and His Torah.

May the Festival of Chanukah remind those of us who live in countries where Torah and Mitzvot may be freely practised—indeed, where they are encouraged and res­ pected—that the Hellenists and reformers are still to be found m our midst, seeking to turn innocent Jewish souls away from the traditional paths. Let the call be heard: “Israel, be not misled by impostors. Let those who believe in G-d, in His Torah, follow the ways of Matisyahu. Let tis return to the paths of the Torah and the Mitzvot.”

May the light of the Torah penetrate into every Jewish soul, may Jews gather for the study of Torah in every Synagogue and Beth Midrash. This is the foundation of the Jewish nation, and thus may we hope for the Light of the Messiah.

THE

Page Three

DECEMBER, 1962 — KISLEV, 5723

LIGHT

OBITUARY MESSAGE FROM THE CHIEF RABBI Whenever I hear the sorrowful tidings of the passing of a spiritual leader from our midst, I sighingly re-echo the words of the Psalmist: “Help, Lord, for the pious man hath ceased; for the faithful disappear from the children of men."

When the spiritual leader is of the stature of Rabbi Aaron Kotler, one of the outstanding Geonim, a cedar of Lebanon, an outstanding shield-bearer of the Torah, our sense of deprivation is all the keener. He did not occupy any grand formal post surrounded with the trappings of official authority. He headed an institution of higher Rabbinical learning in Lakewood, New Jersey. He lived in material circumstances, sparse and modest. But he was richly endowed with great learning, his piety partook of saintliness. His heart was filled with anguish and compassion when he spoke and wrote of the deprivations, physical and spiritual, which had afflicted the Jewish people in the last decades and also of the efforts and sacrifices which were demanded of the remnant of Israel to make up even in small measure some of the tremendous losses we had sustained. Hence his unceasing concern for the spread of the knowledge of Torah in Israel and in all lands of the dispersion among the young and old. He was acutely aware of the inroads which secularism was making in the ranks of the Jewish people. He could not contemplate the adoption of any passive or bemoan­ ing attitude when people made light of those things which were of such vital importance for the preservation and salvation of our generation. From his famous Kolel in Lakewood his net was spread to comprehend Jewry the world over. He was a naturally recognised authority to whom Rabbis and scholars turned in matters of Halacha and whose decisions were regarded as definitive and final. With his gifts of mind and heart he was accessible to all those who consulted him in times of personal difficulty. He embodied the truth of the saying of our Sages of blessed memory that since the destruction of the Temple the Divine Presence is concentrated in the space of the four cubits of the Halacha. The constant awareness of the Divine Presence and purpose which the study of the Torah stimulates equips the students of the Torah with a sense of dedication to the service of Heaven and of the sons of men.

Rabbi Aaron Kotler, one of the few remaining Lithuanian Rabbis of renown illumined many dark places in our Jewish life. He was the typical example of Mesirut Nefesh and persistent zeal in the causes which he believed in passionately. Alas that we have again been orphaned with the passing of another member of the small but effective fellowship of Gedolim whose wisdom, piety and compassion have taught us, guided us and comforted us through their instruction, their works and above all through their example.

I met Rabbi Aaron Kotler on two occasions only. They are now for me deeply cherished memories.

May his name be remembered for blessing.

ISRAEL BRODIE CHIEF RABBI

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Page Four

DECEMBER, 1962 — KISLEV, 5723

THE LIFE AND DEEDS OF RABBI MEIR (MAHARAM ASH)

By DAYAN DR. M. KRAUSZ I he Chanukah lights which burn in Jewish homes proclaim the heroism not only of Maccabean times but also of the whole of Jewish history. One man who bore this spirit of heroism was Rabbi Meir ben Rabbi Yitzchak (Maharam Ash) the Rabbi of Eisenstadt in north-west Hungary.

Archaeologists have established, on the evidence of old tomb­ stones, that Jews lived in Eisenstadt (Kismarton) at the time when the Hungarians invaded that part of Europe in 897. In 1569, 81 Jewish families lived there. By 1619 this small Hungarian town had a well organised Jewish community. A historical review shows many well-known Rabbis who headed the community from 1619 onwards.

A new epoch started for the Eisenstadt community in the early years of the seventeenth century, when the town became the property of Count Eszterhazi. From that time onwards the Jewish houses around the Count's residence belonged to him and became completely dependent on him. Eszterhazi and his family, who were reputed to be men of culture, showed great benevo­ lence and liberal attitudes, as a result of which the community enjoyed freedom and its Jewish life was enhanced. Thus, the com­ munity had a fine synagogue, a yeshivah. a mikvah, and a wellkept cemetery. Round about 1640. Rabbi Zecharya ben Rabbi Israel Isserl, who originated from Vienna, was the Rabbi of Eisenstadt.

Count Eszterhazi acquired more lands, which eventually in­ cluded another six towns which had Jewish communities, hence with Eisenstadt these communities were known as the “Shevah Kehilot" (the ‘Seven Communities"). The leading community was that of Eisenstadt and its Rabbi became the Rav Hammedinah (Chief Rabbi), and it was in this community that the main meetings took place, such as the annual meeting deciding on membership dues throughout the "Seven Communities".

In 1697 Eisenstadt, speaking in the name of the other Hunga­ rian communities, invited Rabbi Simson Wertheimer of Vienna to become the Chief Rabbi of the "Seven Communities" and of the whole of Hungary. Rabbi Simson, who was born in Worms in 1657, very rapidly gained a reputation as one of the great Talmud scholars. At the age of 26 he settled in Vienna with his wife and six children and was greatly honoured there as a suc­ cessful banker by the Emperor, who provided him with a per­ sonal military guard. In 1696 Leopold I. the Emperor, pro­ claimed him the Chief Rabbi of the Jews. Soon afterwards Rabbi Simson became the Chief Rabbi of Eisenstadt and Prague. Later Charles VI proclaimed Rabbi Simson as the Chief Rabbi of Hungary.

It was as a result of Rabbi Wertheimer's connections with Eisenstadt that his good young friend Rabbi Meir ben Rabbi Yilzchak, one of the great Talmudists of the day, subsequently became the Chief Rabbi of Eisenstadt. Rabbi Meir, of whom the writer of this article is a direct descendant through the Rabbi's daughter, was born around 5430 (1670)—his place of birth is unknown.

A great uncle on his mother's side was Rabbi Shabsai ben Rabbi Meir Hacohen, the "Shach". His wife was daughter of Rabbi Moshe Sochachover. Rabbi Meir spent ten years in his father-in-law's house. We have the following account of this period in the foreword of the first volume of "Pamm Meirot": "For ten years I lived withdrawn from the world in the house of my father-in-law. Rabbi Moshe Sochachover, the much res­ pected and rich president of the Posen community. My father-

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in-law fully maintained me and my family during this period, and enabled me to devote myself completely to the study of the Torah, providing me with his wonderful library which occupied the nicest part of his house.”

Rabbi Moshe was a man of great generosity, his house being ever open to the needy, and many were the good deeds he carried out. Thus, he saved 24 Jews from death sentences at the cost of all his possessions as well as the belongings of his sons. As a result of this, Rabbi Meir was forced to take up a rabbinical post in Shidlowitz where he met, for the first time, Rabbi Simson Wertheimer.

Through the latter, Rabbi Meir became first the Rabbi of Worms and later the Rabbi of Prosnitz, the well-known Moravian community. During his stay in Prosnitz a close friend­ ship developed between him and Rabbi Wertheimer. Rabbi Meir thus became acquainted with the other great Talmudists and published in Amsterdam the first volume of his great work known as the "Panim Meirot". In 1701 he returned to his first com munity in Shidlowitz but in 1707, again through the good offices of Rabbi Wertheimer, a call was extended to him from Eisen­ stadt to become the Chief Rabbi.

As a result of special circumstances in 1723, Rabbi Meir had to leave the town of Eisenstadt for a short while and fled to Poland. This event receives a brief mention in his work called "Kosnot Or". What caused the flight of this much-honoured Rabbi? In the early hours of one Friday morning a group of robbers broke into his house and told him they had robbed the palace of the Count, but since they could not agree on how to split the loot they had come to the well-known Jewish Rabbi to settle the dispute. They threatened that if the Rabbi refused to mediate between them, they would kill him. Rabbi Meir ex­ plained to the robbers that Jewish law does not permit this, and tried to persuade them to return the goods to their rightful owner.

The robbers then agreed to let the Rabbi go if he swore not to divulge their names to the Count. Rabbi Meir was forced to swear this, but he was afraid that it would become known that the robbers had been with him and he would be forced to break his oath. So he fled from his town before the Sabbath. Mean­ while the Count's Watch discovered that the robbers’ tracks led lo the Rabbi's house. No one suspected the Rabbi, but his sudden flight was striking.

A few months later one of the robbers fell mortally ill and he told his priest everything before his death. Afterwards the Maharam Ash was able to return to his community to the joy of the whole town. One would have to write a separate paragraph about his influence and about his moral and financial decrees referring to comunity life. Not only was the Maharam Ash greatly respected in Eisenstadt and in the Shevah Kehilot, but the whole world, Talmidei Chachamim from Germany. Turkey and Italy turned to the great Gaon with various halachic ques­ tions. And the answers were published in his great work "Panim Meirot". His pedagogic system was one of deep learning and unaffected simplicity.

He led his community lovingly and often expressed his thanks for those leaders who had held him in great honour as Rabbi.

With paternal kindliness and love he mentions his Yeshivah and students. In the preface to Part III of his work. "Panim Meirot", he thanks the Almighty and praises his community for their sup­ port of the Yeshivah and that they made it possible for him to learn and to teach others. “ I have learned much from my teachers but still more from my pupils," writes the modest, worldfamous Gaon.

How modest the great Gaon was in his life his epitaph pro­ claims in short simple words. He died in 5504 (1744). The following is the inscription on his tombstone: n im f t m tz r x p " p i t ' h x t x e Y n n & D I n w i i n n j e d i h e .r r n i u n p " d 1? T 'p n p ro r s x o v a "in p rr n n

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force us to work from early morning to late in the evening, to provide for our families, makes it impossible in these stern and difficult times for the individual to throw off the yoke of worldly affairs and devote himself exclusively to Torah-study.

Therefore, we resolved some two years ago to pursue the study of the Torah diligently in our midst, to the best of our abilities, by holding each day a shiur in n w and -pny irfrlW. These our endeavours, however, were not strictly regulated. Now with the help of '71 we have studied together the complete J13W HDOB and seen that our efforts have borne fruit. We, the undersigned, have therefore resolved to set down these words as a reminder for the future, and have bound ourselves to observe the follow­ ing statutes. . . and to attend daily shiurim in m m and Tny inVltt; and \ in the six summer months after the Morning Prayer, and in the winter months after the Evening Prayer; and on row and tyo always after the Morning Prayer.”

The regulations conclude with the following words: “We decided unanimously upon the appointment of a President, to the glory of 'Tt, because the aims of our Society are solely of a religious nature . .. May this grace watch over us and our efforts. May we, through His holy will, be permitted to study and to teach, to observe and to carry out all His Command­ ments. May He pour forth blessing on the work of our hands and preserve us from evil until the coming of the r P m " It would be easy to assume that these men, who showed at that time such an interest in the foundation of a “Society for Learning Torah,” were recluses, out of touch with the turbulent events of their time, oblivious to the tramp of soldiers and the sounds of battle all round them, blind and deal to the tremend­ ous political and social changes all over Europe. But this would not be the truth.

Being mostly business people—on a modest scale they had

CHEVRA KADISHA ?reat »e. .e

By R abbi D r . J ona E. E hrentreu

se"tences

The Chevra Kadisha—for short, the Chevra—has, from ancient times, been one of the most distinguished communal institutions, not only because it is concerned with the burial of the dead, but because of the noble spirit of the men and women of that circle whose work and influence deeply penetrated the whole of kehilla-life.

The present writer gained his knowledge from one of his father’s historical publications, as well as from oral tradition and from his experience in his former kehilla. What he has to say may well apply in principle to the Chevra Kadisha of many other kehillot during the last 150 years, the period dealt with in this article.

On Lag Beomer 5566 (1806) in Munich, thirteen Jews, whose names are still known and whose descendants were active in the kehilla to a greater or lesser extent till its final destruction, assembled for an important meeting. They set down its purpose iri words worth recalling now, when the history of the (original) German kehillot has come to an end, after more than 1,500 uninterrupted years, one of the longest periods of any Jewish community.

The establishment of the Chevra Kadisha in its official status began with the creation of a m in Tl&^m m a n — Society for the Study of Torah. One of the main clauses of the regulations, discussed and accepted, says: “The study of Torah, by reason of its special significance, stands out among the ‘Three Pillars of the World.’ The Torah . . . teaches us to aspire to Divine qualities and through it to attain the supreme happiness of IDn the life to come. However, the extremely heavy burden of our daily occupations, which

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he Rabbi go if he swore not it. Rabbi Meir was forced to it would become known that he would be forced to break ] before the Sabbath. Meanj that the robbers tracks led icrvcted the Rabbi, but his

KASHRUS

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Page Five

DECEMBER, 1962 — KISLEV, 5723

NOTICE

COMMISSION

THE PUBLIC

The furtherance of Kashrus observance requires that you patronise ONL\ those restaurants, salt beef bars, hotels, bakers, catering establishments, etc., which aie under supervision of a recogniised Ecclesiastical Authority.

THE DISPLAY OF A “MAGEN DAVID” OR THE WORD “KOSHER

11

THE ABSENCE OF THE SEAL OF THE ECCLESIASTICAL AUTHOBITIES ARE IN THEMSELVES NO GUARANTEE OF KASHRUS. Those establishments licensed by the are'entitled to exhibit the following emblem

Woburn House, Upper Woburn Place, W.C.1.

(Tel. EUSton 6637)

is Commission and under supervision of the Beth Din

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L. Land SECRETARY

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Page Six

DECEMBER, 1%2 — KISLEV, 5723

close contacts with the non-Jewish world around th em ; and they did not fail to observe the signs of the changing times.

They realised that a new world was in the making, which pro­ mised—in the name of enlightenment—an improvement of the Jewish position as citizens, but their deep Jewish belief and intel­ lectual alertness made them apprehend that the sudden change of the Jewish position would bring in its wake a great danger to the old Jewish tradition in thought and deed. They were con­ vinced that the first and foremost—perhaps the only—safeguard against this danger was to devote all their spare time to Torahstudy in public shiurim. (The historical records show that this solemn resolve was faithfully observed for fifty years, till times changed and new arrangements had to be made.)

When the shiurim began, they attracted the attention of the Munich police, who summoned a number of the participants to police headquarters for official enquiries into their “secret gatherings” far into the night.

Then years later, in 5576 (1816), a □’non X"i2n (Society for Charitable Works) was established. The introduction to the regulations of this Society begins as follows: “We the undersigned, with the approval of the Jewish Com­ munity, have drawn up the present regulations in order to ensure their application in accordance with the traditional usage in Yisroel. The Community on its part has hound itself and its successor to adhere to these regulations and customs and in no way to deviate from them either to the right or to the left.”

In 5587 (1827) a o ^ in Tip 21 m a n (Society for Visiting the Sick) was added, for the purpose of regulating this mitzva in a detailed way.

One paragraph reads: “The two Presidents or their Deputies are alternately to pay visits every day to the sick. If sickness befalls needy members of the Society, the two Presidents are authorised, after due consideration of the circumstances, to decide on a grant of financial assistance.”

Other paragraphs provide that: “Two persons shall be present day and night by the bed of the dying.” For members of the Society, the number was increased to four persons, to be relieved at 1 a.m. by four o th e r s ...” If, at any time, a member failed to fulfil this obligation he was to pay a fine, which was doubled if he missed his duty during the night.

I urning to rules governing a different kind of activity, it is significant that a strict discipline was imposed on members of the Society for the sake of maintaining unity in Torah-life, as we can judge from a rule which laid down that, "If a member attended study-gatherings on the nights of myntP or N2“) JOytPVJ in the house of a non-member, or conducted such a meeting in his own house in the presence of ten non-members, this would be held as a ground for expulsion from the Society. After such expulsion re-admission to the Society is impossible.”

Despite this extension of its activities, which spread its influence over a large circle of the Jewish population, the Chevra Kadisha continually stressed what it held to be the paramount duty of both the group itself and of the individual—the study of Torah and the rabbinical literature.

The following extracts are taken from the again revised Regulations in 5603 (1843): In this modern age of ours, a number of societies have sprung into being, the purpose of which is simply to cater for social life and entertainment. Our Society, however, aims rather at cultivating man’s devotion to ideas and ideals, and deepening his awareness of the true purpose of life—the individual comes to realise that sickness and death are the lot of all men alike, without difference of wealth and position ; that the highest and the last human desire is to return to the heavenly home ; and finally that the body is but the husk which must fall away and decay when the fruit it contains ripens.”

I hese sentences do not read like the minutes of a society’s meeting, as they actually were, but like the pages of an impressive mussar-book. 1'hey illustrate, as other extracts from the regula­

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tions already quoted do, the remarkable spirit of this circle.

Its Jewish-historical significance will be enhanced by referring to the religious situation in other German kehi Ilot at that time.

Two years earlier, “in 1841, the Chevra Kadisha in Frankfurton-the-Main was dissolved and its duties transferred to paid officials. The ritual bath fell into decay” (see H . Schwab, The History of Orthodox Jewry, p. 39), whilst in Munich the Jewish leaders had just at that time succeeded in their efforts to have a law passed in Bavaria, under which every recognised Jewish community was compelled to build a mikva and keep it in work­ ing condition.

The work of the Munich Chevra Kadisha. as finally consoli­ dated in 5803 (1843) lasted 100 years. During this long period the number of Orthodox Jews considerably increased and they succeeded in building up an independent congregation. In con­ sequence, some of the activities of the Chevra were taken over bv other institutions. But up to the last the “active members,” mitaskim, of the C hevra did not confine their work to that of a burial society, but were leading members in all spheres of tradi­ tional Jewish life.

When the end of the kehilla was approaching, they adopted additional work caused by the emergency situation. Owing to the fact that for the sake of burials they had special travel facilities, they were able to keep up connections between the Munich kehilla and the numerous Bavarian rural communities. One of their endeavours was to arrange the transportation of their many Sitrei Tora to Munich for “safety.” About a hundred of them were stored in the Synagogue Ohel Jacob. But the final hour of its destruction was near.

In the middle of the night of 15th Marcheshvan. 5699 (9th November, 1938) the Synagogue was set on fire. It was sur{Continued at foot of page 7)

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DECEMBER, 1962 — KISLEV, 5723

LIGHT

THE PROBLEM OF EDUCATION

By BRIM The education of children, both sons and daughters, has always taken pride of place in Jewish life, for individuals and the com­ munity alike have recognised that education is the key to the continuing existence of the Jewish people, the people of Israel.

Any town which did not have Hebrew classes where children could be educated should have been put under a ban (cherem) until Hebrew classes had been established (T"C TI72T '0 Y'V’).

It is interesting to recall that the very first Jew of all, the Patriarch Abraham, the first man to spread the knowledge of G-d in the world, the man who was prepared to burn to death in a lime-kiln for the sake of sanctifying the Holy Name, the man who was put to the test ten times and came through every one triumphantly, was praised by G-d for none of these things.

When the Almighty acknowledged the greatness of Abraham and praised him, He singled out something quite different: For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord”. . . For. however great the tribulation that Abraham has endured they offer no guarantee for later life. Such a guarantee can only be assured if G-d’s way is implanted in the children, who will in their turn pass it on. That is why the Akeda—the binding ot Isaac—is considered to be the greatest test any man could be put to. On all the previous occasions when he had been put to the test, Abraham had shown his own greatness, but what of the generations after him, what character would his children have? Only when he was faced with the hardest test of all, the Akeda, could Abraham imbue his son with his own strength, a strength which Isaac would pass on to his own children, thus ensuring that the Jews would continue to exist and grow into a great and powerful people.

That is how it has remained, that is how every Jew and every Jewish community has felt. Every individual has felt responsible for himself, every community for its members and for the whole Jewish people. Hebrew classes, the Talmud Torah, the Yeshiva have kept us together and sustained us up to the present day. As long as we maintain them, they will maintain us, and our future existence will be assured.

What do we mean by Jewish education, by true Jewish up­ bringing? At what age should education begin? The Shulchan Aruch lays down that education should normally begin at the age of five unless the child concerned is weak, when it should

(Continued from page 6) rounded by Gestapo troops and a very small detachment of the fire brigade. My attempt to save the Sifrei Torah resulted in my being beaten up and arrested.

One night later on, some aged members of the Chevra Kadisha, who had not been arrested so that they could bury the sealed coffins which came from the Dachau concentration camp, col­ lected the ashes of the Sifrei Tora and the Aron Hakodesh, and bore them to the cemetery to bury them near the grave of the old Munich Rav V'T. This was the last act of the Chevra Kadisha. before it disappeared as an organised institution.

be delayed a year, until the child is six years old. But, the Shulchan Aruch says, children should be taught their letters and pointing from the age of three.

The problem of when and at what age a child's education should begin was once discussed by a group of learned men, every one of whom expressed a different opinion. A great pro­ fessor disagreed with all of them. “A child’s education should begin before it is born.” he declared. “What do you mean?” his companions asked uncomprehendingly. “Mothers must be brought up to know how to educate their children,” replied the professor simply, “because then mothers will take care to do everything at the right time. If mothers do not understand what is right, none of your conclusions will be of any use”.

What deep truth there is in the professor's explanation. With G-d's help we have set up Boards of Education, Talmud Torahs.

Hebrew classes; we read fine reports of examination successes and prize distributions ; but we nevertheless have to admit that education has not reached very high standards in our com­ munity. Only a very small percentage of pupils go on to yeshiva from Hebrew classes, only a very small percentage remain B’nei Torah. Many pupils leave Hebrew classes after their Barmitzvah with a very sketchy knowledge of Yiddishkeit. Why? What is the reason? Who is responsible for this situation? There are, after all, so many Talmud Torahs and Hebrew classes with learned teachers.

When one asks the competent committees why some classes operate only three times a week and others twice, and how it can be that, while in the old days, classes used to last all day long, six days a week, and Shabbat was the examination day, when the Rabbi used to be present to hear fathers test their children, today two hours a day twice or three times a week is considered enough, one receives the following answer: The mothers do not want longer or more frequent classes. In fact they do not want the classes that do exist.

PUBLICITY CAMPAIGN Class registers mirror this situation. On Sundays, 70-80 per cent of the pupils attend classes, but during the middle of the week, unfortunately, this figure is considerably less. In certain centres they even need more teachers on Sundays than in the middle of the week. If you ask teachers why some Barmitzvah boys do not know any Hebrew except for their Maftir and Haftarah, which they have studied and studied until they know them almost by heart, you will receive the sad answer: What can we do when mothers bring their sons along to classes at the age of nine or ten, or even sometimes eleven and we have to start teaching them their Aleph-Bet together with their Barmitzvah portion?

*

An intensive propaganda and publicity campaign must be started among Jewish parents, especially the mothers, to make them aware that it is their duty to take care of their children’s education. Be democratic, they must be told, give your children an education which will teach them about our Torah and our mitzvot, our past history and our future hopes, so that, when they grow up, they will be able to choose the right path in life.

If you do not teach them, you are forcing them into a life of ignorance. The responsibility is yours for your children's children also.

It is to be hoped that, with the revival and strengthening of Orthodox life in our community here, the various burial societies may always have at their disposal men and women who honorarily render the sacred duties towards the deceased. We all know that for each of us the time comes when our body waits tahara and kevura by the hands of devoted. Jewish brothers or sisters.

You can inflict no greater injustice on your children than to neglect their religious upbringing. You yourself will later on regret their ignorance of all that we hold sacred and dear, including the Commandment: “Honour thy father and thy mother”. “Thou shalt teach them diligently to thy children, and shalt talk of them.” If you teach your children you will be able

i r-

Poge Eight

DECEMBER, 1962 — KISLEV, 5723

to talk to them, you will understand them and they will under­ stand you. If you do not teach them you will not be able to understand them, you will soon seem old-fashioned to them and. as far as they are concerned, you will understand nothing. They will not discuss their problems with you. You will not have any­ thing to say to them, nor they to you. for there wilj be ruo common ground to link you together.

Some people think that the Barmitzvah is the sum total of a Jewish upbringing and put tremendous efforts into it. Others get deep into debt as though for a daughter's wedding. There must be a dinner and ball, or even a cabaret. I do not wish to be misunderstood here. I have nothing against Barmitzvah celebra­ tions. May G-d help every Jew to be able to celebrate joyful occasions in the finest and most beautiful manner—but let them be Barmitzvahs with tefillin and with Torah and mitzvot, with Jewish consciousness and knowledge. Unhappily, many Bar­ mitzvahs seem travesties of Jewishness. They are called Barmitzvahs when they should really be called “ Bar-Aveirahs”.

How many desecrations of the Sabbath are committed for a Barmitzvah. 1he only reason for Barmitzvahs like that is ignorance—and this should be extensively publicised.

Lately, certain circles have been demanding the institution of Batmitzvahs for girls. It is very interesting that those parents whose sons have real Barmitzvahs with tefillin, Torah and mitz­ vot do not feel the need for Batmitzvahs, while it is just those people whose sons are made “ Bar-Aveirahs” who want Bat­ mitzvahs for their daughters. What has become of all those Batmitzvahs which the outmoded reformers have been celebrating for years? Can anyone point out one truly Jewish home among all those Batmitzvahs? r once asked a Jew why he did not send his children to classes to learn something about Jewishness. His reply was. “What is the point? Just the same they won’t observe what they will learn there.” It is possible that there are other parents who think in

UNDER THE SUPERVISION OF THE BETH DIN

n o n

this way, since there are unfortunately thousands of Jewish children who receive no Jewish education whatever.

I should like to answer this point of view. As this week is the week of Chanukah, we should take a lesson from the kindling of the Chanukah lights. Kindling them is the main mitzvah "r\b p i p r l k n r o D , , .

Of course, enough oil must be poured in for the lights to burn for half an hour after the stars have appeared in the sky, but if it should happen that the lights go out, one is not obliged to light them again. The same applies to educating children. The father is duty bound to kindle the light of the Torah in his children, to teach them and to inculcate them with a Jewish consciousness for their whole lives—but if, G-d forbid, this learning is extinguished and the child, when he grows up, does not keep to what his father has taught him, then the father is not responsible, because he has done his duty. He has lit the light of the Torah correctly and taught his child the right Way. There is something further that we can and should all learn from the Chanukah lights, especially those who are responsible for religious education. If it is not the duty of the person kindling the C hanukah lights to do so. then by doing so he does not actually fulfil a Mitzvah. The same applies to religious educa­ tion. If we want to bring up our children to be G-d-fearing, then their teachers must also be G-d-fearing. If they are not, they will not be able to teach the children to be G-d-fearing. In other words, nobody can give what he has not got.

I he responsible organisations, the Rabbis and Baalei Batim must go into this matter. A publicity drive must be launched, with pamphlets, brochures, mass meetings and regular articles in the Jewish press. Rabbis and Ministers must speak out strongly from their pulpits and urge their congregations to live a Jewish life and ensure a Jewish education for their children. This is the only way to preserve the purity of Jewish life, the schools and the Jewish community and the future of the entire Jewish people.

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THE

LIGHT

Page Nine

DECEMBER. 1962 — KISLEV, 5723

HELLENISM AND THE JEWS

By RABBI DR. A. CARLEBACH The Hellenistic period in Jewish history follows the two centuries of Persian rule. These 200 years (537-332) give the historian little scope, for information is scanty, leaving this age in semi-darkness.

When it opened, the last prophets—Haggai, Zachariah and Malachi—were active. During the next century the books of Ezra and Nehemia tell us a good deal about life in the newJudaea ; the book of Esther illumines an episode in the life of the Jews of Persia ; the Elephantine papyri reveal the existence and problems of a military colony of Jews on the Upper Nile, with some reflections on contemporary conditions in Judaea and Jerusalem; Talmudic sources contain scanty references to the Men of the Great Assembly and their beneficent religious activity —that is all.

Life under the Persians was perhaps not as easy and peaceful as is sometimes imagined. From Ezra-Nehemia we hear a good deal about the struggle—against heavy odds—for economic survival, of the strains and stresses partly social, partly religious, of the young community, and of occasional friction with neigh­ bouring peoples. Nor were the Persians always benevolent rulers.

On the whole, however, this was a relatively quiet period of spiritual and material incubation. It was now that the Bible canon was given its present form and shape, the Sopherim laid the foundations of rabbinic Judaism, priests and scribes organ­ ised and guided the cultural and religious life of the people.

Judaea, a mere speck of a province in a 30-mile radius around Jerusalem, was left very much to its own devices, enjoying autonomy under the High Priests of the house of Zadok.

Then Hellenism appeared over the horizon, when Alexander the Great went from victory to victory and established his empire over three continents. For better or for worse, Greece, its language, culture and religion had invaded Asia with him. For many cen­ turies to come Hellenism wa.s to be the dominant, all-pervading civilisation in these and other parts. Its institutions, like that of the city-state, its ways of thought and life were in no way imposed from above. They were spread more or less peacefully

by Greek settlers and no doubt favoured and encouraged by the political and military rulers. The inhabitants of the Fertile Cres­ cent from Egypt in the south to the Black Sea in the north and Mesopotamia in the east were only too willing to adapt them­ selves to the new climate and fuse their own traditional heritage with the new ideas and institutions.

Judaea and the Jews were affected only very gradually by the new order. They had made their peace with Alexander the Great as can be gathered from parallel accounts in Megillat Ta'anit, one of the earliest rabbinic works, and in Josephus. Alexander settled the dispute between the Jews and the Samaritans (for the time being) to the formers' satisfaction and confirmed their auto­ nomy, their right to go on living “according to their ancestral laws." Similar treaties granting or confirming the right to live by and under ancestral tradition the king concluded with other subject peoples as well. For the Jews this charter was and remained the very breath of life, the sheet-anchor of their national policy in the new age and after, under both Ptolemies and Seleucids. With every change of sovereignty and government under Alexander's successors, they strove for and obtained the renewal of this charter. Antiochus III (the Great) confirmed it in 198 B.C.E., and when his son Antiochus IV (Epiphanes) broke and abolished it, the Hasmonean revolt and the wars of liberation were the direct, inevitable result.

Politically, of course, the Jews in Judaea and everywhere lived under Hellenistic rule. For more than a hundred years after Alexander’s death the sovereignty over Palestine including Judaea was disputed, between the Ptolemies of Egypt and the

Seleucids of Syria in particular. This involved frequent shifts of loyalty as well as the emergence of opposing parties in Jerusalem favouring the one or the other side. Though Judaea was some­ what off the beaten track, which ran through the coastal plain of Palestine linking Syria with Egypt, it was sufficiently astride this military highway to be of some importance. Willy nilly, there­ fore, the rulers and the people of Jerusalem were drawn into the game of political see-saw between the two dynasties and coun­ tries. After some confusion and instability during the Wars of the Diadochi (323-301) the Ptolemies had it for a hundred years (to 197), and then the Seleucids until 142 when the Hasmoneans finally shook off the foreign yoke.

Though in Jerusalem and Judaea the “ancestral law," i.e. the Torah, continued to rule supreme. Hellenistic influence could not be kept out for long. There was the fast-growing Diaspora with Alexandria and its large Jewish community as the vanguard of Jewish Hellenism. These Jewish settlements scattered all over the Near and Middle East, away from the sheltered atmosphere and influence of Jerusalem, were much more exposed to outside Hellenising influences. This in spite of the fact that these communi­ ties were very closely knit, conscious and proud of their Jewish­ ness and strict in their observance. In the end even the inner sanctum did not remain immune and the wind of change began to blow upon Judaea as well. It was, of course, inevitable but here the onslaught of Hellenism led to severe conflicts and had far-reaching consequences in the Hasmonean revolt and commonwealth.

What did Hellenism mean to the Jews of the home country of the Diaspora? Not that from today to tomorrow Jewish child­ ren or adults were studying Homer and Sophocles, Plato and Aristotle in place of their ancestral literature. It was some time before there emerged a small stratum of (Hellenistically) educated Jews, writers on subjects of history, religion or philosophy. But gradually a Judeo-Hellenic literature was created with such emi-

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Page Ten

nent works as those of Philo in the realm of philosophy and religion and of Josephus in that of history as the crowning glories of this marriage of cultures. For the man in the street, however. Hellenism meant speaking Greek and soon forgetting one's Hebrew and Aramaic, giving one's children Greek names and a Greek education. It meant the adoption of Greek fashion in dress and style of living, which was easy-going, pleasure and luxury-loving and in stark contrast to the austere Jewish ways ruled by a strict religion and morality. Jews now saw for the first time how life could be enjoyed to the full and without cumbersome restrictions if one only had the means. Entertain­ ment, too, was a newly discovered feature of life: the public games, the theatres, the parties in the taverns and the homes.

No wonder that then, as now, a younger generation could not resist the temptations of this pagan and in many ways immoral way of life.

In Jerusalem it was the wealthier aristocratic class which first found the gout lor Hellenistic living. They could best afford it.

“Hellenism," writes the late Professor V. Tcherikover, “from its first appearance in Judaea was internally bound up with one particular social class, with the wealthy families of the Jerusa­ lem aristocracy. The crafty and resourceful tax-collector, the powerful unscrupulous businessman, was the spiritual father of the Jewish Hellenising movement, and throughout the entire brief period of the flourishing of Hellenism in Jerusalem, lust for profit and the pursuit of power were among the most pro­ nounced marks of the new movement'' (“Hellenistic Civilisation and the Jews", 142). The Hellenisers produced, of course, a strong reaction from the religious-conservative elements, sections of the priesthood and scribes and their strong following among middle, lower-middle and rural classes. The Chassidic movement came into being, out of which later grew the Pharisee party.

Political, social and religious elements combined to create forces p

.

n o n

that were ready to resist, first passively, then actively, the peace­ ful or violent undermining of the ancestral laws and way of life.

Once this battle between Judaism and Hellenism had been won in the military and political fields, the Hasmonean rulers of Judaea came to terms with the cultural forces of the latter, especially when allied to the Sadducee party which had suc­ ceeded to the social and ideological heritage of the preHasmonean Hellenisers. In one way or another, Hellenistic ideas and institutions percolated into Pharisaism and later Rabbinism as well, enriching but never dominating it and leaving its reli­ gious structure and fibre intact. In more ways than one Hellen­ ism proved beneficial to Judaism as long as the latter was the controlling element. The rich Judeo-Hellenistic literature has already been mentioned. From the early decades of the new age the process of translating the Holy Scriptures into Greek had provided not only Greek-speaking Jews with their Bible, but also the pagan world with access to Torah and Judaism. The Septuagint, as this Greek translation became known, became the bridge between two civilisations and Weltanschauungen.

Across this bridge Christianity was able to advance and conquer Europe.

For the Jewish people Hellenism came to an end in its mortal struggle with Rome, which began in 63 B.C.E. with Pompey's entry into Jerusalem and ended with the abortive Bar-Kochba War in 135 C.E. Jewish hatred and contempt of Rome now included the Hellenistic civilisation to which Rome was heir.

Judaism repudiated all connection with the surrounding world and culture. Judeo-Hellenistic literature. Philo and Josephus, might never have existed, they were passed over in complete silence by the dominant Rabbinism. Only in the Renaissance did Azaryah de Rossi revive interest in this important period of Jewish history, an interest taken up with enthusiasm by Jewish scholarship in the nineteenth century and continuing to this day.

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THE PRESIDENT AND HONORARY OFFICERS OF THE

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E xten d best w ishes arid congratulations to th e E ditorial Hoard o f

HAMAOR on th e co m p letio n o f its first year o f publication

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THE

LIGHT

ON DUTY AND RESPONSIBILITY IN JUDAISM

By RABBI J. HESHEL If, as we ought, we ever stop to reflect upon the meaning and content of life, we cannot fail to be perturbed by the pro­ blems involved in the concepts of duty and responsibility. In the words of our Sages, who help to direct our ways and formulate our ideas, lb']! HDK "imD Vyi — we are not consulted as to whether we wish to be born. Why, then, should we be expected not only to fulfil manifold duties and obligations our­ selves, but also to bear responsibility for other people's actions and even to suffer the consequences of other people's errors and failures?

Without entering into the problems relating to ( reation—a matter which the Mishnah (Hagigah, II, i) states is too profound to be expounded even to a group of only two people—we may, nevertheless, endeavour to understand the tasks and responsibi­ lities that devolve upon mankind. And, for the answer to these and other apparently inscrutable problems, we seek enlighten­ ment in our Torah and Mitzvot which are, for us, the source of life and wisdom. “For they are our life and our length of days, and we shall meditate in them day and night" (Evening Prayer).

Judaism, as we orthodox Jews know, was proclaimed in its entirety at Mount Sinai. Everything contained in the Written as well as in the Oral Law we accepted as divine and, therefore, binding upon ourselves and upon all generations to come to the end of time. Ever since the Revelation at Sinai, those of us who have had the will and the character have striven to approach its ideals through the observance of the Mitzvot, as was solemnly promised by our forefathers and, according to the Midrash, our­ selves, on that occasion.

Our Rabbis rightly stressed that the purpose of the fulfilment of the commandments was to refine and elevate humanity. The Torah, in describing the assembly at Sinai, uses these significant words: inn *na 7R7EP DW j m — “And Israel encamped before the mountain.” The Mechilta comments that the verb is in the singular to indicate that the Children of Israel at that moment were inx ttPRD inR —‘‘With one heart, as one man.”

This tremendous spiritual achievement of our ancestors, this unity of soul and of purpose, demonstrates how our people should live and what their attitude to one another should be.

Thus, according to the Talmud (Shevuot 39a), the verse in Vayikra (26, iii) “And they shall stumble one upon another" is meant to teach us that nr1? nr craiy ViniZP b'D — "All Israelites are responsible for each other.”

There is also an interesting Rabbinic saying: “You are called Man (D7R) and the nations of the world are not called Man" (Baba Metzia 114b). This saying has been the cause of much misunderstanding. Our Sages have been accused of misanthropy and chauvinism, excluding other peoples from the category of Man. One Rabbi interprets this saying as follows: The Hebrew language contains several words that may be translated to mean “man”— m s ,-Q^ ,W>R.The first three of these also possess a plural form /D’ttPR, but the term m s has no plural form. The Rabbis deliberately used the expression dtr in the afore-mentioned saying to emphasise that it is only the Jewish people who have been told that they are mutually respons­ ible for one another. This rule applies to no other people; we fail to find in any other religion or law, ancient or modern, that an individual is held to be responsible for another person or liable for anything another does.

This, then, is the gist of. Judaism, a common or general responsibility laid upon the shoulders of each individual. The question is, why should this be so? Jeremiah poses the problem

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Page Eleven

DECEMBER. 1962— KISLEV, 5723

thus in Echah : u^ao Divnaiy u n m nann IKun irm a x — “Our fathers sinned and they are gone, and we suffer for their iniquities.” The Temple was destroyed for their wrong-doing, yet we continue to live in exile and to fast. Why? To this difficult question we may offer an explanation by the saintly mystic, the Ari, who lived in Safed, Israel, during the 16th century and who was known as Q’n n nan the Sage of the Secrets. He writes in one of his famous works on Kabbalah:

’did inx -nx Rin

inx

im nu on

bz —

“All Israel is one body and every individual Jew a limb in that body.” Just as the action of, or injury to, any limb of the body directly or indirectly affects the whole of that body, so does the behaviour of each individual Jew affect the whole of Jewry.

This idea is also contained in the Rabbinic dictum: “ Man was created singly in order to teach that if one causes a single soul to perish in Israel, scripture imputes it to him as though he had caused a whole world to perish ; and he who saves the life of a single soul in Israel, scripture imputes it to him as though he had saved a whole world."

And perhaps it is in answer to the question why we are obliged to fulfil all the mitzvot that Isaiah says (43, vii): “Every one that is called by My Name (—and we are—), and whom I have created for My glory, I have formed him, yea, I have made him.”

The idea of mutual responsibility is deeply rooted in our reli­ gion and moulds our conception of Judaism. We are one and all! This concept is also alluded to in the well-known Notarikon: the letters that constitute the word ViOttP are also the initial letters of the phrase m in 1? nvmx Kim □W IZP — “There are six hundred thousand letters in the Torah" which correspond to the six hundred thousand who were delivered from the Egyptian bondage. This thought, too, should help us to realise our duty and responsibility towards one another.

(Continued at foot of page 12) rrn

DALSTON TALMUD TORAH PRIZE DISTRIBUTION & CHANUKAH CELEBRATIONS at the

DALSTON COUNTY SECONDARY SCHOOL SHACKLEWELL LANE, E.8 ON SATURDAY EVENING, 22 DECEMBER, 1962/5723 n s u m o ,\>"w ’x x i a r r x . at 7 p.m.

MR. A. I. BORENSTEIN Vice-Chairman, will be the Guest of Honour Prizes will be distributed by Mrs. A. I. BORENSTEIN in the presence of The Mayor and Mayoress of Hackney i J. H. Cymerman, Chairman, Rabbinate, Federation of Synagogues Mr. M. Lederman, President, Federation of Synagogues Dr. S. Fundaminsky, Education Officer, London Board Mr. H. Kafetz, Chairman, Dalson Talmud Torah WILL PRESIDE A vote of thanks will be given by Councillor M. Blitz, J.P.

Page Twelve

DECEMBER, 1962 — KISLEV, 5723

THE FESTIVAL OF LIGHTS

By DAYAN Z. J. ALONY Our Rabbis of the Talmud ask, “What is Chanukah”, what is the origin and meaning of this Festival of Lights? They tell us that, when the Greeks entered the Bet Hamikdash, they defiled all the sanctified oil of the Heichal they found there, but that when the Hasmoneans prevailed and conquered the Greeks, they sought and found one remaining jar of oil stamped with the seal of the high priest. Though the oil contained in the jar would have sufficed for one day only, a miracle occurred and the oil lasted for eight days. Chanukah was afterwards instituted as a feast to give praise and thanksgiving to G-d for this miracle.

“Why do we celebrate this festival of Chanukah?” the Rabbis asked, and this puzzled many a scholar, and many a historian has tried to explain it. Surely the Rabbis knew the history of the Hasmoneans, they had surely heard of their glorious victories, which are closely connected with their immortal names? Every nation celebrates similar events of conquest, and memorials are established for national heroes.

Still less understandable is the Rabbis' answer to that question.

But in the question and explanation, our sages convey a deeper idea than their literal meaning and reading seem to suggest. After asking why we call this festival Chanukah and not after the name of the Hasmoneans to wfiose undaunted determination and burning zeal our people owe all their victories over the Greeks and the Syrians, they go on to explain that they viewed the event from a higher standpoint and attributed greater importance to the kindling of the lamp of G-d, than to the crushing defeats of the Syrians.

Chanukah commemorates not the military conquest of the Hasmoneans, but the spirit for which and with which they fought against might and power. While the Greeks were numerically superior to the forces of our people, our zealous patriots were nevertheless animated with a more irresistible force, the force of tlie spirit of faith, ol Emuna, of Torah, and deep conviction.

It was not for might or for material freedom that our heroes laid down their lives. These they could have had without fight­ ing , this they could have obtained merely by surrendering their spiritual independence. They fought for the liberation and revival of the spirit, for the liberty to live by the dictates of the Torah and the Jewish way of life.

And they convey what message and lesson this beautiful Festival of Lights has for each and every generation. It may have happened "Bayomim Hohaim,” in those days, but it does happen 0Continued from page 11) Shouldering this great burden of responsibility towards the whole of the Jewish people may stimulate the individual in various spheres of life to greater and far-reaching efforts.

Courage, a distinguishing feature in human character, is always necessary for success in life. How much more is it required of m today! It is therefore highly to be recommended to all of us, and more especially to our younger brothers and sisters, that we should spread this basic Jewish ideal amongst our friends and acquaintances, and so foster and develop knowledge of Torah and all that Torah stands for.

When the youth of today are encouraged to cultivate sport to such a degree that even life itself is often sacrificed to it, it is more than ever essential that we should ponder upon and try to convey to others the ancient truth: “Not by might, nor by power, but by My Spirit, saith the L-d of hosts.” And we should translate our responsibility into greater Jewish activity, remembering at the same time the saying of the Rabbis: “It is not your duty to complete the work, but neither are you free to desist from it.” (Aboth, II, 16). Thereby, we shall be able to carry out the great tasks for which we were destined.

n o n

Bizman Hazeh", in each generation and in ours too.

Then the Greeks entered our land, and when the culture of Hellenism penetrated deeply into the hearts and minds of our people, many of them became impressed and inspired with the philosophy, culture and way of life that captured the entire Middle East.

As long as we cling fast to our Torah and Emuna (belief), as long as Tahara (sanctity) and Kedusha (holiness) prevail, as long as we educate our children in the way of Torah and Mesorah and instil in them in their infancy what is dear and sacred to us, and implant in their mind the ‘‘Chayei Olam,” the everlasting truths, Israel will live on and flourish, and no man on earth will conquer it.

In every generation we have to struggle with the inferiority complex of our people, Jews living in the Diaspora or in Israel, when alien philosophies, culture and literature are assimilated in our minds, consciously or sub-consciously, not even knowing that we have removed ourselves far from Torah-true Judaism.

And when we bring estranged concepts into the very heart and meaning of our Torah, it is then that we contaminate the holy and eternal oil of the Heichal, the Heichal of Torah and of our own inner self.

In the past and present we always have isolated shining lights to illumine the Jewish horizon. How beautiful is the saying of the saint and scholar, Rabbi Samson Raphael Hirsch, that one single pure spark loyally treasured in a Jewish heart is sufficient for G-d to set aflame once more the whole spirit of Judaism.

One heart and mind inspired with the high priest’s seal of Torah and Emuna, and undefiled by alien sources, is sufficient to set ablaze with light the entire sanctuary and people of Israel.

The Festival of Chanukah conveys a message of the serious­ ness of the spirit of pessimism, of indifference that we come across among our people in their attitude to Torah-true educa­ tion. It brings its message that the light of Chanukah must pre­ vail in the Jewish home, that the spirit of Torah and Emuna must shine in the way of life of parents, that by their continuous dedication they may disseminate true knowledge and add light to their children's lives, that by lighting our lights in the tender hearts and minds of our children we must be “Mihadrin MinHamihadrin . Never be contented in the realm of Torah educa­ tion and Chinuch, but aspire to and acclaim the best and the finest, in order that that flame should continue to give its clear, shining and undefiled light when the children grow up.

We accept the view of Bais-Hilel that “Maalin Bkodesh”, we must always strive to go and to reach higher and higher in the eternal things and implant the inextinguishable light of Torah, at home, in the synagogue, in our social and communal life, and in our environment, even in the days, “When darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee and His glory shall be seen upon thee”. Then shall we merit to live and see the days, when He will “Cause a new light upon Zion”. May we all be worthy soon to enjoy its brightness.

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THE

LIGHT

DECEMBER, 1962 — KISLEV, 5723

RABBI ISRAEL OF RIZHYN

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Hassidism was bom in the second half of the eighteenth century, but the nineteenth century was the golden era of the movement. This was the time when almost every East European town and many an East European village had its own Hassidic Court. It is a fact that many a remote little hamlet in Russia and Poland owes its immortality to the Hassidic Rabbi who lived there and adopted its name as his title. So it was with Belz, Rizhyn and Ger. These small towns produced unique personalities, brilliant luminaries in the Hassidic constellation, who moulded and re­ made the lives of men, and lent a new brightness, a new rich­ ness, a new depth to the Hassidic movement. For more than a hundred years, Ger, Rizhyn, Sadagura and Belz were focal centres, cities of refuge, for Hassidim in Eastern Europe.

Israel Friedmann, founder of the Rizhyn-Sadagura dynasty, was born on the 3rd of Tishri, 1798 in Prohobitz (Kiev). His father, Rabbi Shalom Shakhnah (1771-1802), was the son of Rabbi Abraham the Angel, and his mother Havah was the grand-daughter of Rabbi Nahum of Chernobyl (d. 1837). When Israel was five years old, his father died and the child was brought up by his elder brother Rabbi Abraham. At 13 he mar­ ried Sarah, daughter of the Rosh Yeshivah of Berdychev and later Rabbi in Butchan. On the death of his brother in 1813, fifteen-year-old Israel settled in Rizhyn and there established his Court.

According to legend, the Besht once said: “My soul will return to earth after forty years,” and many Hassidim believed that this did in fact take place. For in many ways Israel of Rizhyn resembled his great namesake. Like the Besht, he had no father to guide and instruct him. Life was his teacher and Nature his inspiration. Like the Besht he was a man of joy, a man of faith.

“He who is oblivious of joy is forgetful of the Almighty.”

He strongly opposed asceticism of any sort. A man who ac­ customs himself to fasting and self-mortification does more than afflict his body—he endangers his soul. He was tolerant and kindly, full of love for the children of Israel. “When a Jew takes his Tallit and Tephillin and goes to the synagogue to pray, he is as important to-day as the Besht and my grandfather the Maggid were in their times.”

He had no desire for a following of the elite. His warm humanity embraced the masses. His Court was open to all and the humblest Jew could approach him there without timidity. He regarded himself as a father, welcoming his children home.

Their problems were his problems and their peace of mind was precious to him. Learned and unlearned, rich and poor rubbed shoulders in his house.

It was not scholastic discourses or exegetical homilies that attracted people from far and wide, but his personal interest in every individual. He spent a good part of his day listening, com­ forting, advising, guiding his Hassidim. They knew that they could go to him at any time, consult him on any matter that was troubling them. Each Hassid felt that the rabbi was his friend. His colleagues felt this way about him, too. When Rabbi Joshua Heshel lifted up Israel’s girdle and bound it round him, he exclaimed: “Heaven hath honoured me with Gelilah.”

Even rationalist Samson Raphael Hirsch (1808-1888), leader of Jewish Orthodoxy in Germany, remarked after visiting him: “It is difficult to perceive how such a man could be born of woman, a man with the light of the Shekhinah shining in his face.”

Rabbi Hayyim Halberstamm (1793-1876), prince of the Torah and author of Divrei Hayyim, visited him also. And this is the reason he gave: “Why was the Temple built on Mount Moriah (where the binding of fsaac took place) and not on Mount Sinai

Page Thirteen

(where the Torah was given to Israel)? Because the place where a Jew is willing to offer his life for the sanctification of G-d’s name is more important than the place where the Torah was given. The Rizhyner is at all times ready to offer himself for the sanctification of G-d’s name.”

Rizhyn spelt royalty. Rabbi Israel was the Exilarch of Hassi­ dism. He was the first Hassidic rabbi to live in luxury. His home was palatial, his coach was drawn by four horses, his clothes were costly and he employed a vast retinue of servants. He lived like a Polish landowner or a Russian noble rather than like a rebbe. “What can I do?” asked the Rizhyner in justification. “It is not my choice. I am forced from above to take the road of honour and glory and it is impossible for me to deviate from it."

He justified the amount of money he spent regularly on his stables in this way: “There are three types of people who normally come to a Rebbe: men of piety and renown, Baale Batim, and common people. The money that the Rebbe receives from the pious he devotes to sacred things, namely, the upkeep of the synagogue and the purchase of books; the sums derived from the Baale Batim are utilised for the day-to-day needs of the household; the money donated by the ordinary people is spent on horses and chariots. These days the third category is by far the largest, and that is why so much money is available for horses and stables.” The Rizhyner was kingly in his manner, too, and his was a dignity that inspired respect.

Rabbi Irael felt a great tenderness for conscripts, young men snatched away from their families, enduring indignities and hardships without redress. When they wept before him because they were forced to desecrate the Sabbath and to contravene the dietary laws, the Rizhyner comforted them like a loving father.

“When the Messiah comes it is you who will take precedence over all the Zaddikim." Dogma and rigidity had no place in his philosophy. He believed that many—if not all—roads lead to heaven. Some make ther way heavenwards through study, others through prayer, some through teaching, others through learning, some through fasting, others through eating.

In prayer Rabbi Israel preferred the “still small voice.” When he noticed one of the Hassidim praying loudly and violently, ne said to him gently: “My friend, first try the quiet way.” He urged his followers to pray at the times prescribed by the Codes.

To bring this point home to them, he related this parable. “There was once a wife who prepared a pot of beans for her husband every day. The diet was naturally monotonous. However, it had one redeeming feature. The dish was always prepared on time.

But one day the husband came home to a surprise. The table was not laid and the meal was not ready. He waited patiently and with mounting expectation. No doubt the delay would be well justified. No doubt some special savoury was in course of preparation. Then, to his consternation, his wife emerged from the kitchen and once more placed before him the familiar pot of beans. His disappointment gave way to anger and he sternly rebuked her. ‘Why are you upset. I am giving you the meal to which you are acustomed,’ she protested. ‘Your delay and your preoccupation in the kitchen made me hope that you were pre­ paring a special dish. If you wanted to give me beans, they should at least have been ready on lime.’ Unless our prayers are worthy, it is not right to keep the Almighty waiting.”

In 1838, two notorious Jewish informers, Isaac Uksman and Samuel Swartzmann. were assassinated. In consequence, many Jews were arrested, Rabbi Israel among them, and taken to Kiev. For 22 months he languished in the prisons of Kiev and Kamenitz. He acepted his fate with resignation and realism. “Am I better than the head of our family. King David, who suffered persecution at the hands of kings and princes?” In order to avoid extradition he acquired an estate in Sadagura near Gernowitz, and then and there the glory of Rizhyn was revived. R. Israel died on the 3rd of Heshvan 1851. “Everyone,” he said, “leaves books behind; I leave sons,” He also left four daughters.

The six sons of Rihzyn established famous Hassidic dynasties.

✓

— *•

DECEMBER, 1962

Page Fourteen

THE 15TH OF SHEVAT

By RABBI J ROSENFELD The 15th of Shevat, in accordance with the Halachah follow­ ing Bet Hlllei, is the new year for trees. Both Bet Hillel and Bet Shammai, however, agree as to the reason— all 1X2T1 nytT —because most of the rainy days have passed, although this does not apply to those who live in the Diaspora, and a later date would be more appropriate. Nevertheless ]22^2 Y'D is ob­ served universally. This is as it should be, to remind us that, no matter in what part of the Galut we may live, we are there as sojourners, and our only true and safe home is in the land of our forefathers.

As a festival it is not specifically mentioned in the Gemarah, yet the ruling concerning Tachnun and fasting on this day is regarded as a Din and not a Minhag. Nowhere, however, is U2Z'2 nwan given greater significance and a more practical expression in its celebration, than in the land of Israel, nor is it equally possible anywhere else. There, children of all ages and their teachers gather in all parts of the country to plant saplings, where one day orchards will blossom and forests flourish, often without prospect of reward for their own generation, but handing on the trees as a legacy to future generations. Only in Israel can our people show how deeply rooted is their affection and venera­ tion for the soil and its plants.

The tree has always played an integral part in the life of man ; our Torah, which is itself compared to a tree of life, is very emphatic on the symbolic importance of the tree as an example to man: nfHM yy D1KH '2 — “ For man is like the tree of the field” (Deut. 20, 19). An "HTD DTK is like a tree (Rashi, Num. 13, 20). The Psalmist uses the tree to describe the glory and majesty of the righteous: nw * ]M2^2 nXD ms** TttfiD p n x — “The righteous shall blossom like a palm-tree, he shall grow tall like a cedar in the Lebanon.*' The analogy between the tree and

KISLEV, 5723

it n

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the people of Israel is even more striking: “For the vineyard of the Lord of Hosts is the house of Israel” (Isaiah, 5, 7). “For as the days of the tree are the days of my people” (Ibid. 65, 22).

Israel is like a tree whose branches are few, but whose roots are many, so that even if all the winds in the world come and blow on it, it cannot be uprooted. Many branches of the tree of Israel have withered and fallen by the wayside, because they refused or lacked the will power to imbibe the life giving nutri­ ment which is stored in abundance in its indestructible roots.

Other branches have from time to time become entangled with branches of other trees, and have become separated from the old tree. Millions of branches were deliberately chopped and mutilated in its long and varied history, yet the trunk has not been impaired. The older it grows the stronger and the more vigorous it becomes.

The new year tor trees is even more significant to this genera­ tion than to any other before. For we bear witness to the great miracle which occurred in our time, after more than a third of the branches—many of them in full blossom and fruitful—had been destroyed. The tree of Israel emerged stronger and safer than it had been for the last two thousand years. The old tree has become rejuvenated; new- branches, strong and upright, spring forth. They draw nourishment from the old roots, which in turn become revitalised, spreading farther and deeper into the ground.

So when we partake of the various fruits of the trees, as it is customary to do on this day, and offer our blessing to the Guardian of Israel, let us also be thankful at the revival of learning in Israel, manifest by the great number of Yeshivot to which an ever increasing youth flock, to drink from the tree of life.

One day the whole world will realise the significance of the D'VliT fj?' when the prophesy of Isaiah will be established: “They shall not hurt nor destroy, for the earth shall be full of knowledge” — nyi }nxn 'D.“Then all the trees of the forest will sing the praise and glory of Israel” — ijpn UJT IX.

THE PRESID ENT AND H O N O R A R Y OFEICERS i

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SHA'ARE SHOMAYIM SYNAGOGUE Congratulate the Editorial Hoard of HAMA0 R on Completing tlie First Years Publication

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DECEMBER, 1%2 — KISLEV, 5723

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KOSHER SCHOOL MEALS SERVICE

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By NATHAN RUBIN F.C.I.S. (Honorary Secretary of the Service)

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One of the fundamental pillars of our Faith is the observance of Kashrut. It is in order to ensure that our children are given opportunity to adhere to the dietary laws during their daily lives that this Service has come into existence. In carrying out this work the Service provides a vital educational facility and as such performs an essential religious obligation within the community.

Few people realise the immense amount of work that goes into the organisation of this Service. Until 1944 school meals were provided throughout the country only in cases of hard­ ship, but in that year a new Education Act was enacted whereby it became obligatory upon every local education authority to make provision for mid-day meals at school. This posed a new problem for the Jewish community, particularly as the trend is for more and more children to travel lengthy distances to school, and they are unable to return home for a mid-day meal.

It is of interest to realise that the beginning of this Service in the post-war years came about as a direct result of representa­ tions made by the Ministry of Education and the London County Council concerning many Jewish schoolchildren who would not avail themselves of the new facilities provided at their schools. There was already in existence the Chief Rabbi's Emer­ gency Canteen, which organisation had been carrying out valuable work in the wartime reception areas and it was this organisa­ tion which formed the nucleus of the new Kosher School Meals Service.

This newest of communal organisations has been built up since 1944 into its present complex organisation. It is true that, in the earlier years, growth was somewhat slow, but from the initial days when only a few hundred meals were supplied daily from inadequate kitchens, the Service has grown so that today it has two sets of well equipped Central Kitchens at East and North-West London from which over 4,000 mid-day meals are sent out daily to twenty-six central points throughout the metropolis. Today negotiations are still proceeding with the various secular education authorities for the opening of yet further centres.

In order that this work may be carried out efficiently and effectively during every day of the school term a complex organi­ sation has been evolved which requires split-second back-room work. The central kitchens open in the early hours of each morning and the meals have to be ready shortly before mid-day for transporting to the various centres; thereafter the empty con­ tainers, etc. have to be returned from the centres to the central kitchens and initial arrangements made for the next morning’s programme. It speaks well for the efficiency of the Service that, despite considerable staffing difficulties, there has at no time been a break-down in the Service.

I'he control of Ihe Service rests in the hands of the com­ munity, since it is administered by a Council of representatives of most Orthodox synagogues in the metropolis and various communal organisations. The Council elects an Executive Committee, but the day to day work is supervised by the Honorary Officers in consultation with the Meals Officer.

It has to be stated quite frankly that most of the obstacles put in the way of the smooth running of this Service are put there by the community itself. The Service receives the whole­ hearted and active co-operation of the Ministry of Education and the various County Councils; particularly London and

Page Fifteen

Middlesex County Councils. Without their co-operation this Service could not last another day. Various agreements have been drawn up with the Ministry of Education in order that the Service may continue to be regarded by them as an educa­ tional service under the Education Act, 1944.

Before any new centre can be opened an agreed procedure has been adopted with the Ministry involving applications in the first instance to the local education authorities or the areas concerned. Each local education authority has to satisfy itself that the demand actually exists, and its medical officer of health has to be satisfied that the accommodation placed at the dis­ posal of the Service by the local synagogues meets with his approval. Thereafter the formal application goes to the Minister of Education who, if satisfied after making his own enquiries, issues the apropriate authority to proceed.

This might sound a somewhat lengthy procedure, but it is vitally necessary when it is recalled that any expenditure in­ curred by a local authority in the provision of school meals ranks for 100 per cent grant from the Ministry. The various secular authorities go out of their way to encourage us in our work, and their officers constantly discuss with the Service the many mutual problems that arise. Without the financial support from the local education authorities it would be impossible to continue, since some 75 per cent of the expenditure of the Service is met by them. The Service receives from them a “unit” cost in respect of each meal provided. This is calculated on what it costs them to provide a non-kosher meal. This unit cost is at present approximately l/9d per meal, leaving the Service to find the difference of approximately 6d per meal on present costings, plus the heavy capital costs in the provision and main­ tenance of its central kitchens.

If the Service is to continue to run efficiently and to extend its facilities, then the community must place at the disposal of the Service at least some £25,000 per annum. Without this it will be impossible to fulfil the many demands that are being received for the opening of new centres.

In connection with this appeal for communal support, I must express disappointment at the lack of response from many of the synagogues in Greater London. Many of our letters to them appealing for annual donations and for participation in the annual Pesach Appeal are completely ignored, yet it is a fact that, if our synagogues in the metropolis made themselves responsible for the raising of a specific sum of money each year for the benefit of this organisation, then we could extend the work so that every Jewish schoolchild would be able to derive benefit from it.

This Service‘is an integral part of our educational endeavours, and it is no use the Ministers preaching about the need to observe Kashrut or teaching our children the importance of observing the dietary laws, unless we are prepared to accept our obligations in this direction. The problem confronting us is not one of ensuring that the children have a mid-day meal—how­ ever important this may be—but rather the problem of instilling into their minds at a most impressionable age the necessity to observe Kashrut at all times in their daily lives. This will give them a fuller understanding of the significance of our dietary laws.

I am grateful to the editor of hamaor for accepting this article, so allowing me to place before the community both the work and needs of this Service. I extend an invitation to syna­ gogues to arrange for their representatives to visit our central kitchens and our centres and, by seeing this work at first hand, they will appreciate the great task being fulfilled by the Kosher School Meals Service, despite the very many difficulties with which it is confronted.

Page Sixteen

DECEMBER, 1962

IN THE BOX BY THE ARK

By H.F. How different the Yom Kippur of sixty years ago, and how different the people. How different was the great festival of Rosh Hashanah when the high-pitched laughter of the children echoed around the square and bounced back off the large grey mansion and its adjacent houses opposite the great Kutno Synagogue.

“Git Yomtov!" cried the children. “Git Yomtov!’' answered the large grey mansion on the other side of the road.

How well I remember that house. Its roof seemed to bow to us in acknowledgement and its window shutters appeared to close over its old “eyes" as the greeting came back. “Git Yomtov!” said the mansion with a gracious bow, and closed its eyes as if to say, “and I really do mean it.’’ How well I remember the brisk march back to our house through the winding narrow streets behind the shool, almost stumbling as I trotted—paused— trotted after my elder brothers and father. We are a big family as indeed were all the families of Kutno. Kutno was the large Polish-Jewish town with fourteen thousand Jews out of a total population of sixteen thousand people.

The goyim knew even better than us what the procedure was when Yomim Noroim came round each year. All the shops and businesses were owned by Jews and were therefore closed on Shabbat and Yom Tov, and so even they were forced to buy their things on Erev Shabbat; they became used to keeping our festivals too!

The Jews of Kutno were divided into two opposing camps ([ wonder if it were ever otherwise, and how many more than two?): there was the Chassidic section and the Misnaggdim.

But in contrast to, say, Sternjavitz, we were like Slavek in that there was no great animosity between the two sects. Indeed, everyone was friendly, even the Chassidim between themselves.

The Alexandrian and Gerer Chassidim learnt side by side in the Beth Hamedrash. '! he family were Chassidim originating in Alexandria a long time back—but were tolerant in their outlook. We used to visit ail the sh tie blech and used to go to the synagogue too whenever the Rabbi was speaking.

Ah the Rebbe! Affectionately referred to as Reb Yehosheeala Charev of Kutno, he was one of the Gedolim ; what a learned man and Cabbalist. Everyone respected him and his word was law in Kutno. He used to be so engrossed in his work, be it writing or learning, that it always took some time for him to realise that someone was standing at his elbow waiting to speak with him.

I he times we went to hear him in the synagogue were really joyous occasions in the sense that our anticipation of his words brought a great excitement on us, and we would all hear him eagerly. His main addresses were given on Shabbat Hagadol and Shabbat Shuva. At these times he spoke for only half an hour or so, at the request of the Shul “machers” because he would speak on such difficult subjects, that only a minority could truly appreciate his expositions. My best memory of him is his small, swaying figure hidden in the shadow cast by the pulpit just above him in front of the Aron.

It was he who prompted my father to send me to Stawosin Yeshiva when I w'as ten. In this little town just outside Kalisch I had my grounding in Gemara. Previously I had been taught ouly T'nach by one of the two hundred bochurim who learnt all day in the Beit Hamedrash. These bochurim, who were kept by their parents or relatives, would study from eight o’clock in the morning until breakfast at ten, then from eleven to three, when there would be dinner. After dinner they would study and argue well into the night, pausing only for Mincha and Maariv when they would be joined by the working men and boys. The factories were closed down at Mincha-time so that the workers could pray with a minyan.

KISLEV, 5723

n o n

Now, there was a Jewish town! Where were they up to?

Aha, Maftir—Look at the g'vir t.vum affriefen! Soon there will be Yiskor. Yiskor? Remembrance? How the memories come crowding back in confusion and picturesque turmoil ; a fleet­ ing panorama of those colourful, vivid years— My Barmitzvah, which I returned to Kutno to celebrate, was particularly memorable. The celebration lasted for three days, and nearly the whole town seemed to wish me well. Everybody knew my father, for he used to supply them (as well as the Czar's guard) with the finest flour from our mill. During my absence at the Yeshiva. however. Reb Yehosheeala had departed this life and his son. Reb Moshela Kutno, was now Rav of Kutno.

Again a member of this illustrious family took a share in my future. On his advice I studied in the Beth Hamedrash— arguing and winning occasionally!—with the best of the bochu­ rim. These were indeed joyous years. Discussion ranged over a wide field. One day we argued about the teaching of T'nach (the Chassidim condemned this, insisting only on a Gemara up­ bringing), on another day there were heated exchanges on the inclusion of Mussar in the days’ activities.

The month of Ellul was particularly beautiful in its solemnity, and it was as though the atmosphere, in which we learnt so diligently, became oppressive, as if it itself had acknowledged its guilt during those weeks. Its burdensome weight was mani­ fest in our hunched shoulders as we pored over difficult Tal­ mudic passages.

It was during this time that Maggidim. who collected money during the year for outlying Yeshivas, became even more plentiful. They probably relied on our understanding of the words, Usseshuva, ussephila, utseddoko. Knowing that we ful­ filled to the best of our ability the first two precepts, they came to help us in the third!

When Yom Kippur came in those years of the late eighties, everyone set about buying or altering their kittel, and when I asked my father if I could shorten mine, permission was re­ fused: “It is Chukkat hagoy\" How many wear a kittel now?

Only the Chazan I see, and an old man in the corner. Only these two wear slippers. Slippers? Ha! We stood in our socks, and in the shtieblech the wooden floors were strewn with hay to make standing more comfortable.

There before me, two men, the sole practitioners of our dinim and minhaggim—the last remnants—the very bottom foundations of the “heim". How many of them are left in the schools dotted all over the country—single, living chapters from the great rich book of the past?

Ah. the interval—see how the congregation rises, throws down the “heavy" tallism. Quick! Outside! Fresh air, at last, be it only for a few minutes—A a h !

Then my father needed me to help him in the flour mill and so I could only study in the early morning and late evening.

The family grew' old, and business became slack. The wheat supplies from Warsaw were of very poor quality. Quick, you mental images, pass quickly! Pass before my tired eyes!

The revolution came— 1905, 1906. 1907, 1908—the cata­ strophes— 1913—collapse and degradations. Then came the migrations, the hardships, the tribulations ; to what end?

To this country. Then the language difficulty. Only the reli­ gious knowledge, those years spent studying in the Yeshiva, in the Beth Hamedrash, came to my aid. My beliefs became the tools of my trade. A Rebbe in a cheder—the wandering and the changing years—those years so heavy that the shoulders bowed, not because of the large Gemara beneath the arms but because of those heavy years. And now to present to this new people, this new generation, the meaning of our faith, and what it means to me. What knew they of the children's {Continued at foot of page 17)

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I man in the corner. Only these ! We stood in our socks, and ,nrs were strewn with hay to

TH E L IG H T

DECEMBER, 1%2 — KISLEV, 5723

A LESSON FROM THE CANDLES Bv REV. I. L. ABRAMS Maimonides, when speaking in his guide of the reasons for the Tabernacle and its appurtenances says about the Menorah: “A candlestick was placed in front of the curtain (Parochet) as a sign of honour and distinction for the Temple. For a chamber in which a continual light burns, hidden behind a curtain, makes a great impression upon man.” The author of a very wellknown work on the precepts of the Torah called "funn "ISO says much the same thing in the following way: “The Lord commanded us to have a light burning in the Temple, in order to enhance the glory and distinction of the House in the eyes of the beholders. For people usually enhance their homes by having them illuminated with lamps. The purpose of this enhancement is to fill the heart of the beholder with awe and humility."

These two views describe the psychological effect that the Menorah can and should have on the human being. Many com­ mentators are not content with this approach, but search for an allegorical meaning, not only of the candlestick as a whole, but of all its parts. However, our sages in the Midrash do not concern themselves with allegorising the structure and parts of the candlestick, but with eliciting the significance of the precept of kindling the lamps. DAW-V D*7iy npn — “As an eternal statute throughout their generations.”

Let us first compare the Midrashim, which regard the lamp as a symbol of the guidance and education of the individual.

“See how words of the Torah give light to man when he is occupied with them, but whoever is not so occupied, and is ignorant, he stumbles—it may be compared to one who is stand­ ing in the dark, he feels his way, comes up against a stone and stumbles; why?” Because he w-ent without a lamp. So it is with an ignorant man who has no words of Torah. He comes up against a transgression and stumbles thereon. Regarding him, the Holy Spirit cries: “He shall die for lack of instruction.”

Because he is ignorant of the Torah, he falls into sin. As it is said: “The way of the wicked is in thick darkness, and they know not on what they stumble” ; whereas, those who are occupied with the Torah benefit from its light. As it is written: nom*? 11R1 -p-m ’*731*? 13 — “Thy words are a lamp for my feet and light for my path.” The second view of the Midrash is slightly different. What is the meaning of the text: “For the commandment is a lamp”? asks the Midrash, and offers the fol­ lowing reply: “Whoever performs a commandment has kindled, a; it were, a lamp before God.” The first Midrash regards the lamp—which symbolises the words of the Torah—as showing man his way through life and saving him from obstacles. Study of the Torah makes one wise, and this prevents one falling into error. In contrast, the second Midrash does not regard the lamp as a symbol of the Torah studies but of the Commandment performed. This Midrash does (Continued from page 16) delighted cries, the studious bochurim, the Rabbinim of yester­ year, the whole town asleep on Shabbat afternoon, the real Jewish life? Thank G-d, they have been spared the hardships— but how little they really know of the fight to keep that small flame of Jewish life flickering in the rushing winds of oppression.

How shall I tell these people? How can I make them under­ stand? Would they want to listen to an old man who can hardly pronounce the simple words of their language correctly?

“Noo, Rebbe, the people are waiting?” Waiting? Yes, yes, their annual event. The command has sounded—yes sir, I obey.

All these thoughts passed through the old Rebbe’s head as he wiped the shimmering tear from his eye, and with measured, stiff movements, shuffled up the steps to the pulpit.

Suppressing the emotions welling up inside him, he stopped, his lower lip trembling. Then with a determined set to his jaw! he took a deep breath before starting his pre-Yiskor address.

Page Seventeen

not evaluate the commandment in terms of practical benefit or in terms of deliverance from obstacles. It refers instead to the spiritual refining process set in motion by the performance of a commandment. The kindling of the lamp is otherwise evaluated i.i the Midrash: “What is the meaning of, ‘For the command­ ment is a lamp'?” Man's heart frequently prompts him to perform a good deed, but the evil inclination inside him says: “Why should you perform a good deed at the expense of your pocket? Before you give to others, give to yourself.” But, the good inclination says to him: “Give to a worthy cause and see what is written — niyo 13 *>o ; For the commandment which can be taken to mean a good deed or worthy cause is a lamp.

Just as the light of a lamp remains undimmed although thousands of wicks and flames may be lit from it, so he who gives for a worthy cause does not suffer for it.” Here, the Midrash speaks of the individual, and here the kindling of the lamp is a symbol for the performance of a good deed.

But the Midrash does not evaluate the lamp in terms of the spiritual, material, practical or moral benefit it brings the one who lights it. The Midrash sees rather the blessing the lamp brings to others, to those who kindle their lamp from it. In this manner, the light of a lamp differs from all other material benefits in the world. The lamp, supplies light to others without diminishing its own light in any way and can thus serve as a symbol for wisdom and spiritual treasures. This refers to the performance of a good deed. If a good deed has been per­ formed, though it might have involved a loss of time and money, the doer has gained many friends. Whether they benefit directly from the good deed or merely bask in its light, all of them light their lamps from him. effecting a general increase in light.

(18 nnuri iQinn) □n^yo onon mow rant? r*?r o n n nimVn low r*7 1301 nwow *70^ lion Mb i*?^ ,i*7R d-r ^03,i o n n o io ,r r o 1*7031 mioo npyn mmfrn r#i r*? ,mm*7n bv rrnn , i n n'p'bx onoon ononw ror *70 11\P3y3 R1/1 101 ,100 RW0*7 100,13 niD 3110,1117 1P0 *?3R TIllOD loom W i o o r no l^owo a n n mn 11,10 nmn k*? nnnnw ]ot R*7i , i r t y n n o o n n n n m s# i n r*7 ,i 3dro inR *70 m o i s o n\i lOD^n;n mon jo tzmpn i3iyn.w □i n *7or /n ■usa m j w p 130*7,1 i m n m i n i n o ^ i by>'u t i r ^ oi aroRp ^ n p ip o onoorr ih r utirumcp D^nn*? trit dri »o ^ o in *70*7 r*7 ir i d p o i ,i n*7n3*? nmo 100,1 no.iRi icono l n m m , 101*7 *7013^ noo drr *700 100,10 "’o*? u w a r o o ^ rn o m r nwy3 n1?! i m n my on r ^ ooi ,i3nRo nrp3i mil, i d mw-03 in*? „imi*7 mnoi oni3 10 0,1*7 iRyo o,T3 1*7,1*71 morion ommyi*? onnon 0101,1*7 om*7yoi ,omo mp*?p*7no ooyy i r a y n i *?r omwyaoi ,rinm*? mo^w 0w 0,1*7 prw omi .b m w n n noin*7 yino ■000,1 n m n yuyn duro n n m i ,ioi3n mi30 o^onoo 13rwo noyw D’’R*703m o n n o n omwyoo ,oip *»3o niR*703i m n o j 13*7 m i l^oow ,0iTR3ittr 133 ,om*7ioi ooy n33,i*7 o ^ io ir n n i *?r m i mo3 omwyoo w v on 031 ,oiiro ono^3 l p ^ m 0 0 1 ,onnnR m m noy*7 no inn nr la m o M'bv 03 -onnm ooy *?y pn*? i *7ro onuno *70 nw vb "100,1 ay i w o^oru non,, myin *?o wrio Rip*?i yioo mm*? *?y t^ino min*? mm*7,i *?y onon T»Tnn*7 o ^ m n o^yoRon loon*’ myon oitpi i,T*?yo mour □,»piVR onoon bvnw po *?^ 10*7 r*?i i3'’n*7no*7 nonrn hour n*7y3 niRyinoi o,,oiR3o r*? n .m*?p*7 mi3 ni7*7ino dr n „ m n n nyio ipori Piy oy yirp m i ,i *7ro impm ^ y o o 13*7^ m t m o n n o n m •’030,1 n o o 13^ 1,1 miyno bw i*7iy *?oin iotr ’3do *?iy *?oin (:i"o imn30> u n o n i t ^ n T^yw m o n o o i n r’030 n o o 1*711 nnty impm bw 130^ ’300 oim o ioo ro?o*7 iniR r o ^ n o i3nRo n o in v myon bw ]*?iy 031 ! n w .0,1*7 oym bp*

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Page Eighteen

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Page Twenty

DECEMBER, 1%2

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KISLEV, 5723

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R E P O R T S

KASHRUTH WEEK fly J. BRENNER, F.C.C.S. The Jewish community as a whole does not take kindly to new innovations, and it was, therefore, with a certain amount of trepidation that a National Kashruth Week was recently held for the first time in Anglo-Jewish history. This scheme was undertaken and sponsored by the National Council of Shechita Boards, and at a later stage they had the benefit of the co­ operation of the Kashrus Commission.

The object of this scheme was to emphasise the need for observing Kashruth through the medium of advertising and general publicity. For this purpose an Exhibition of Kosher Foods and Wines was held at the Florence Michaels Hall, St. John's Wood, N.W.8 from 4th to 7th November, 1962 at which sixteen firms exhibited. It is estimated that about five thousand people visited the Exhibition, as well as about six hundred child­ ren from Religious Education Classes and from the Jewish Free School. In addition we undertook a twelve-page supplement in the Jewish Chronicle in its issue of 2nd November, 1962, as well as further advertising in other Jewish papers.

We also arranged with the co-operation of the Ladies' Guilds attached to the various Synagogues, for thirty lectures to be given in various parts of London by well-known lecturers. The lectures were very well attended and the public showed tre­ mendous interest in the lectures given on the subject of Kashruth.

It is also intended to publish a book containing Jewish cookery recipes as well as an article on Kashruth by Dayan Dr. I. Grunfeld, and full information relating to the availability of various kosher foods etc. It is proposed to make this a good presentation with colour illustrations and to present a free copy to each bride at the time of her wedding.

Finally, we are holding, in conjunction with the London Board of Jewish Religious Education a National Essay Competition for children in three age groups, on a number of subjects, all dealing with Kashruth, and valuable prizes will be given. It is hoped that these prizes will be distributed at the same time as the annual prize giving of the London Board for Jewish Religious Education.

Although this was a first attempt, the Exhibition was well planned and presented, and any member of the public who visited the Exhibition would immediately have recognised that almost every conceivable food can now be obtained as a Kosher product, and that there is no necessity to buy such foods without the requisite ‘Hechsher’ of the recognised ecclesiastical authorities.

What has been the result of this experiment? It has been seen that the Jewish public are very concerned for Kashruth, and for the maintenance of traditional Judaism. This Week has invoked a great deal of interest and controversy, but it has also shown that we cannot afford to sit back and treat this endeavour as merely a single experiment in Kashruth publicity, particularly a.'* we are living in times when it has become necessary constantly to present Kashruth to the community and remind the com­ munity about Kashruth, without which the whole structure of our religion would disintegrate.

It has been a scheme which has involved a great deal of work and has been costly, but the experience gained will undoubtedly enhance and benefit the next effort.

Unfortunately some of our endeavours are destroyed by per­ sons engaged in “opposition" poultry Shechita, who are not supervised by recognised Rabbinical authorities. They do much to undermine the work of the London Board for Shechita, and hinder the proper maintenance and preservation of Kashruth in the capital.

The organisations which provide the services for Kashruth

111

THE

DECEMBER, 1962 — KISLEV, 5723

LIGHT

can only be successful if they have the co-operation of the Jewish public, and our tasks would be made a lot easier if the Jewish community would patronise only those butcher and poultry shops which exhibit the registered trademark.

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sse, jnrf m *d. _ses and from the Jewish Free a twdve-page supplement in -nd November. 1962, as well *lsn papers. peration of the Ladies’ Guilds *or lhirty lectures to be by well-known lecturers. The and the public showed tre:s given on the subject of aok containing Jewish cookery ihruth by Dayan Dr. I. Granto the availability of various make this a good presentation sent a free copy to each bride nction with the London Board ational Essay Competition for lumber of subjects, all dealing es will be given. It is hoped ted at the same time as the „ t a d for Jewish Religious

JEWS’ COLLEGE At a meeting at the residence of the Chief Rabbi in September, attended by the Honorary Officers of Jews’ College and leading representatives of communities in London and the provinces it was reported that the intake of new students for the coming session, both in the College itself and in the Institute for the Training of Teachers, was greatly above the numbers of recent years and was probably the highest in the 105-year-old history of the College. 21 new students have been admitted to the courses of the Ministerial, Hazzanuth and Teachers’ Training Departments and to the new Reader/Teacher course which is intended to serve the needs of the smaller communities. A further 17 applications for admission are pending. For the first time since the opening of the Jews’ College Students’ Hostel, in its new Building, the demand for residential accommodation now exceeded the number of rooms available, and the College was taking steps to appoint Approved Lodgings for students unable to be accommodated in College. The hope was expressed that as soon as the financial position warranted, the College would establish a separate hostel on University lines for the lady under­ graduates of its Teacher's Training Department who already now number 17.

It was reported, on the other hand, that the annual deficit of the College had been increasing in recent years, owing to the progressive expansion in the scope and facilities offered by the College and due to the general rise in costs, while current income had remained stationary.

It was decided to take urgent and energetic steps to raise the annual income of the College by a minimum of £15,000, both by substantially increasing the number of annual subscribers (which was at present inadequate) and by raising an endowment fund of £200,000, the income from which would be available for current expenditure.

To achieve these objects and at the same time to make the work of the College more widely known and understood it was decided, in accordance with a decision of the Jews’ College Council, to set up a National Co-ordinating Council of the Friends of Jews' College to promote the formation of local groups of “Friends” throughout the country.

Steps have already been taken for the setting up of such groups in many of the major Jewish centres in London, the Provinces and the Commonwealth.

Page Twenty-one

FINCHLEY CENTRAL SYNAGOGUE A synagogue, to be wholly successful, to exert full influence on its own congregation and to be a factor in the community at large, must be a focal point of all religious and social activities.

That the Finchley Central Synagogue is very ftlive to its responsibilities, its record proves. Membership is now in the region of 200.

It is just over two years since possession was taken of its present building—a new modem edifice. Till then it had held Divine Service and met in a Congregation Hall.

“And thou shalt teach them diligently unto thy children'' (Shema).

“We will go with our young and our old, our sons and daughters, to worship our God” (Moses before Pharoah).

It is with these basic principles and precepts in mind that the synagogue functions.

There is a Talmud Torah with 62 children of all ages on its roll. It meets on Sundays, Mondays, Wednesdays and Shabbat afternoons. It is not recognised by the London Board for Jewish Religious Education, but is wholly supported by the Federation of Synagogues and a levy on members.

A very active Bnei Akivah group functions and meets on Shabbat afternoons with an average attendance of seventy boys and girls up to the age of sixteen.

Divine Services are held every morning, and it is hoped shortly to hold Mincha and Maariv ones.

Shabbat and Festival Services are very well attended and child­ rens' services are a feature.

During the recent High Festivals, there were congregations of about four hundred of all ages.

A Seudah Shelishit is held every Shabbat between Mincha and Maariv and a Talmud Shiur is conducted.

Rabbi P. Braceiner our newly appointed Rav, has instituted a successful Talmud Shiur every Wednesday evening at 8 p.m. and this is open to everybody.

There is a very enthusiastic Ladies’ Guild, holding functions and social meetings at regular intervals, and carrying out in every way those very purposes, for which they are established and so well regarded and known in the community.

Not to forget the older folk, and members, a very successful Friendship Club meets regularly every Monday evening at 7.30 p.m.

Last, but in no way least, there is a most energetic Budding Fund Committee whose purpose is to raise funds towards repay­ ment of the synagogue loan to the parent body, the Federation of Synagogues, without who^e great interest and help the Syna­ gogue would not have been so quickly erected.

Mention too must be made that, to preserve the fabric and t) ensure careful maintenance of the structure, a very competent House Committee has been appointed.

R. GOLUB & CO . LTD. 3-5 OSBORN STREET, E.l.

Large Selection of Chanukiot and Israeli Giftwares FULL RANGE OF HEBRAICA AND JUDAICA

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Recently Mrs. Cherns and I spent a very interesting, enjoy­ able and memorable holiday in Israel. Whilst in Jerusalem. ! visited the Hechel Shlomo, was shown the two Sifrei Torah and Mantles, and was officially photographed with the ark of the Synagogue open.

Through the Minister of Religious Affairs, who gave us real V.I.P. treatment in every way in Jerusalem, Mrs. Cherns and I together with Mr. and Mrs. Charles Gaventa, were received by the President at his official residence and I had the honour to present to him the Sifrei Torah given as a gift for himself Here too we were officially photographed.

Incidentally the Synagogue Ladies' Guild is to present to the President a mantle suitably inscribed to mark this unique occasion.

Godfrey Cherns

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Mr. Cherns presents a Sefer Torah to Israeli President ) itzchak Ben-z.vi, while A.D.C. Yossi Carmel looks on.

DALSTON TALMUD TORAH PRESENTATION TO PRESIDENT BEN-ZVI In 1958, the Sons of Britchan Synagogue—one of the syna­ gogues comprising the East London Amalgamated Synagogue, Nelson Street, E.l. donated two Sifrei Torah, together with suitably inscribed mantles to the Heichal Schlomo in Jerusalem.

In 1961 the Nelson Street Sephardish and Philpot Street Amalgamated Synagogue (now the East London Amalgamated Synagogue. Nelson Street, E.l) donated, following an appeal by the Chief Rabbi and the Rabbinate of the Federation of Syna­ gogues. twenty Sifrei Torah for communities in Israel. In addi­ tion, the Synagogue, to mark the Barmitzvah year of the State, gave as a personal gift to the President a Sefer Torah.

FIELDGATE STREET GREAT SYNAGOGUE 41 FIELDGATE STREET, E.l Services are held daily : Morning Service

8.0 a.m

Mincha and Maariv

4.0 p.m

Shiurim are held : Monday. Talmud Shiur

8.0 p.m

Wednesday, Adult Classes

8.0 p.m

Sabbath Afternoon: — Discourse on Weekly Sidra

3.0 p.m

Sabbath Services : Friday Evening

3.45 p.m

Sabbath Morning

9.0 p.m

Mincha

3.45 p.m.

The Dalston Talmud Torah was first founded in the year 1909 Girls were admitted later in 1927. Unlike my eminent’predeces­ sors, I have been able to see the change and trend of modern times.

A more attractive classroom which would create a happy atmosphere was the first step to make the pupils interested and proud of his classroom. The introduction of display boards of children's work, neon lighting and electric wall heaters have ali brought results.

Over many years, not only have the successes achieved in the London Board examinations been outstanding, but. more impor­ tant still, every pupil has been imbued with the basic knowledge of traditional Judaism, and our motto is: “Torah knowledge is the very essence of our existence."

Amongst the wide interests created for the children. I would like to mention that over the past four years, the pupils of the Talmud Torah have done exceptionally well in the Degel Yerusholayim Contest for planting trees in Israel, and they came fifth in Great Britain for 5722. We are still the only Talmud Torah in Great Britain to have won the J.N.F. International Bible Quiz (1959) and to have been All London Winners in I960 and 1961.

The Children's Synagogue is run under the aegis of the Welfare Committee of the United Synagogue (Chairman, Mr. R. Goldwater) with the full co-operation of the Honorary Officers of the Talmud Torah, ot which Mr. H. Kafetz is the Chairman, and Mr. A. I. Borenstein the Vice-Chairman.

The Children's Synagogue was first opened in 1944 when Mr. Sidney Scott held office as Officiant, with great success. On Mr. Scott's retirement in 1955, I myself became the Officiant, and with the help of a faithful band of friends of the Children's Synagogue, this little school was enlarged and re-decorated. Since that time, thanks to the generosity of our community, illuminated lights, chandeliers and stained glass windows have all helped to impress upon the children the beauty of the synagogue and the importance of our traditional prayers and tunes.

A civic service has been held in the Children's Synagogue each year for the past eight years, and we have always been indebted to Councillor M. Blitz (a former mayor) for his liaison on this important occasion.

Another feature of the Children's Synagogue is the annual communal Seder Service, which has been held for the last eight years, under the direction of the Headmaster and Mr. A. I. Borenstein.

The past year has witnessed the honour of Life President con­ ferred on Mr. Reuben Oberman. who is now enjoying his retire­ ment in Westcliff.

Following the example set by the Children's Synagogue, great transformations have taken place in the senior synagogue too.

It is gratifying that members of the community have come for-

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DECEMBER, 1962 — KISLEV, 5723

ward with presentations to this synagogue in memory of their families.

As far as social activities are concerned, the Board of Manage­ ment always arrange an annual outing, and this year it was to the Montefiore College at Ramsgate, prior to its closure.

Last, but not least in this brief report, I am happy to mention that this institution is always particularly proud of pupils who take the School Certificate Examination of Jews’ College. In March of this year, three pupils were successful. At the time of writing, one of our pupils is at Manchester Yeshiva and the other at Gateshead.

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Headmaster Che rns

Page Twenty-three

NOTICES CONFERENCE OF RABBIS AND MINISTERS OF THE FEDERATION OF SYNAGOGUES At the Conference of Rabbis and Ministers of the Federation of Synagogues, held in January, 1962, it was resolved that this Conference should take place annually.

The next Conference is being prepared for January, 1963, and Rabbis and Ministers are requested to forward any resolutions to the Secretariat of the Conference, 64 Leman Street, E.l, as soon as possible.

GREAT GARDEN STREET SYNAGOGUE

■^’Dtorah

In spite of the tremendous changes which have taken place in East London in the post-war years, Great Garden Street Synagogue has maintained its prestige and influence, due in large measure to its Honorary Officers and Board of Management who “occupy themselves in faithfulness with the needs of the congre­ gation,” and its able and conscientious Minister, the Rev. L. Shaposnick who, incidentally, will in a few months have com­ pleted 25 years’ service with the congregation.

Although it is gratifying to know that so far the Synagogue has been able to foster those aspects which are the recognised essentials of synagogue life, i.e. regular services, study circle, social activities, childrens' services, one can sense the dangers which beset East London through dwindling membership and the vital need for raising the standard of Hebrew education among Jewish youth.

With the nearing completion of the new Communal Hall and Youth Centre and the Synagogue’s elevation to the status of Constituent of the Federation of Synagogues, it is hoped that more effective co-ordination will be forthcoming whereby we can mobilise all our efforts to stimulate other smaller Synagogues in East London to amalgamate and work together constructively for the future of Jewish religious and communal life in EastLondon.

In the new Communal Hall, ideal in size and lay-out, it is proposed to establish forthwith a Jewish primary school/ kindergarten, and adult evening classes in elementary Hebrew, the prayer book, laws and customs, etc. A youth group which is now in formation will meet regularly for religious and cultural activities. Likewise, the elderly members of the community will be catered for. Thus one of the gaps in our congregational life will be filled.

It is a bold experiment and a valiant effort to meet the chal­ lenge of our age.

The Synagogue has always been a predominant factor in organised Jewish religious and communal life. We are dedicated to this sacred task here in East London.

in.Ihe yar 1909.

■ch >7 m'nent Peedeces• Cha"«e trend of m„fcn B ctl lW0"M create a happy ma e the P“P‘ls interested and Ruction of display boards of nd electric wall heaters have e the successes achieved in the outstanding, but. more impor­ t e d with the basic knowledge lotto is: "Torah knowledge is

The finest banqueting suite in North London

On completion of the first year of the publication of hamaor, the Editorial Committee expresses its sincere thanks, to all advertisers, subscribers, supporters and well-wishers. We trust in and rely upon their future support for our Journal, which has received acclaim from the Jewish public in general, and from Orthodox circles in particular.

RELATIVES SOUGHT Chave, daughter of Yossef Merele, sister of Yaakov Yehoshua. ot Serock, Poland, who emigrated to England at a very early age.

Married name unknown. Sought by her brother’s son. Shelomo Merele, 8 Zalman Schneiur Street, Tel-Aviv, Israel.

Mair Litman, of Serock, Poland. Sought by his relative Shelomo Sterdiner, 29 Chibas Zion Street, Ramath Gan, Israel.

GREETINGS

The Rabbinate and Hon. Officers of the Federation of Synagogues extend their heartiest Maze! Tov greetings to the following: — Mr .M. Lederman, President of the Federation of Synagogues, Mrs. Lederman and their Family, on the birth of a second Grandson.

Mr. S. Cohen, Vice-President of the Federation of Synagogues, Mrs. Cohen and their Family, on the birth of a Grand­ daughter.

ABRAHAM LEIFER HALL

Dayan Dr. M. Krausz and Mrs. Krausz, on the marriage of their son, Kopul to Gillian Rachel, daughter of Dr. and Mrs. L. Collins of Sunderland.

47 LEA BRIDGE ROAD, E.S (adjoining Clapton .Synagogue)

Rabbi M. Frydman and Mrs. Frydman, on the Barmitzvah of their son.

Telephone: UPPer Clapton 4369

Mr. and Mrs. S. Synett, on the Barmitzvah of their son.

For Bookings apply to the Secretary

l

EDITORIAL THANKS

Mr. A. Marks, Elder of the Federation of Synagogues, on his 80th birthday.

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Page Twenty-four

DECEMBER, 1962 — KISLEV, 5723

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SESSIONS OF THE RABBINATE OF THE FEDERATION OF SYNAGOGUES 64 LEMAN STREET. LONDON, E.l Telephone : ROYal 7425

THE RABBINATE IS IN SESSION FOR THE PURPOSE OF ANSWER­ ING SHAALOT, DINEI-TORAH AND ALL RELIGIOUS ENQUIRIES ON THE FOLLOWING DAYS: SUNDAY TO THURSDAY INCLUSIVE, 10.30 A.M. TO 1 P.M.

SPECIAL ARRANGEMENTS CAN BE MADE FOR SPECIAL APPOINTMENTS AT OTHER TIMES All requests for appointments for the Rabbinate sessions should be addressed to the Secretary of the Rabbinate at the above address

Published by H A M A O R Publication Committee. 64 I.eman Street. London. E . l . and printed by N arod

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129-131 Cavell Street. London. E.l

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