Pesach 1981

CLOSER CONTACT WITH YOUTH BECOMES A PRIORITY

NEW DAYAN FOR BETH DIN T he Honorary Officers and Executive of the Federation of Synagogues

“v i s i o n HAMAOR JOURNAL OF THE FEDERATION OF SYNAGOGUES

VOL 17. No. 6 5741 April 1981

PESACH 50p.

have decided that the time has now Federation's Beth Din. They will not only serve on this Court but will also maintain close contact with our young people including those in youth clubs and at university.

The Beth Din comprised three Dayonim — Dayan Z. J. ALONY, the Rosh Beth Din, Dayan P. BRACEINER and Dayan S. HERMAN. On March 1, Dayan Israel Gukovitsky joined the Beth Din as one of those who will serve the interests of our youth and a second new Dayan for this purpose will also be appointed.

come to bring younger men into the Dayan Gukovitsky is the son of the late Dayan S. Gukovitsky who served as a member of the Federation Beth Din. As was his father, the new Dayan is Rav of the Springfield Synagogue, Upper Clapton and has been associated with the Kollel Rabinow, Upper Clapton. He studied at Gateshead and at the Hebron Yeshiva in Jerusalem and was born in England.

He specialises in practical Halacha and has given audio-visual lectures on Shabbat observance.

BUILDER'S OFFER AIDS CLASSROOM PROJECT Anyone visiting or passing the Loughton, Chigwell and District Synagogue must have seen building materials stacked in front of and behind it. Those stacks are for a classroom extension. They are, in fact, sections of a large (about 65ft x 25ft) mobile school building which the Synagogue was able to obtain at no cost. The opportunity arose when a local builder indicated that he needed to remove the building from a site he was developing and if someone did not take it, and quickly, he planned fo destroy it. When erected and re­ partitioned, the building should be capable of housing four classrooms and combined with the existing Synagogue building.

DAYAN DR. S. H E R M A N , w ho becomes London Talm ud Torah Director of Education (See story on page 5)

DAYAN G UKO VITSKI To maintain contact w ith young people.

VERY HEARTY 'MAZELTOV' The following messages of congratulation were sent by the Federation of Synagogues, on the occasion of the announcement of the engagement of Prince Charles, the Prince of Wales to Lady Diana Spencer: — To Her Majesty the Queen and Prince Philip, Duke of Edinburgh:

JUDGE ARON OWEN In the Rosh Hashana number of "Hamaor" (September 1980), the article "A Visit to Gibraltar" was, of course, written by Dr. Aron Owen. We regret the error in printing his first name wronqly as David'.

Our readers will know that, since the article was printed. Dr. Owen has been made a Circuit Judge.

We congratulate His Honour Judge Aron Owen on his appoint­ ment and take this opportunity of thanking him for his most interesting and valued contribution to our Journal. — EDITOR.

write on behalf of the Emeritus Principal Rabbi, Rabbi Michael Fisher, the President, Mr. Morris Lederman, and the Honorary Officers, in the name of the membership of the Federation of Synagogues, its Rabbis, Ministers and Staff, to convey our loyal greetings and felicitations on the occasion of the engagement of His Royal Highness, the Prince of Wales to Lady Diana Spencer.

Together with the whole Jewish community in this country and throughout the British Commonwealth we delight in this joyous event and extend our very best wishes for the future welfare and happiness of the young couple. - MICHAEL GOLDMAN, Secretary.

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To Prince Charles, Prince of Wales:

I write on behalf of the Emeritus Principal Rabbi, Rabbi Michael Fisher, the President, Mr. Morris Lederman, the Honorary Officers, in the name of the membership of the Federation of Synagogues, its Rabbis, Ministers and Staff, to convey our loyal greetings and congratulations on the occasion of your engagement to Lady Diana.

Together with the whole Jewish community in this country and throughout the British Commonwealth we delight in this joyous event and extend our very best wishes for your future welfare and happiness. — MICHAEL GOLDMAN, Secretary."

THE PRESIDENT'S COLUMN i he nineteen-eighties, which will include the centenary celebrations of the Federation Kehilla, will be a decade to which we can all look forward with considerable pride. Since our inception, we have developed into a strong and cohesive religious organisation known far and wide, particularly in Israel where we have for very many years past established our own home for retired people. Furthermore, we can justifiably claim to be the forerunner in providing considerable financial aid to numerous institutions such as yeshivoth, children's and orphan homes as well as homes for immigrants throughout the Holy Land.

As is already well known, we have come a long way since we established ourselves as an independent Orthodox Kehilla with our own active Beth Din, presided over by our Chief Rabbi (Rav Rashi). In addition we have our own active Kashrut Board and Licensing Authority as well as our own Registrar for Marriages.

I strongly urge our members and friends to avail themselves of the facilities that we now provide.

You have doubtless read on another page of the appointment of a younger Dayan, and of our intention to strengthen

or*

i'mfâ–

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our Beth Din by appointing an additional young Dayan. This should be further proof that no effort is being spared in our endeavours to bring the younger generation within our organisation and to encourage them to assume positions of responsibility in Kehilla life.

Dayan M. Fisher, who retired last year is now the Emeritus Rav Rashi and a new appointment to fill the office of Chief Rabbi (Rav Rashi) is under consideration and it is hoped that with the help of the Almighty this post will be occupied in the very near future.

Of great importance is our deep involvement with the education of the

children at our various centres under the aegis of our own London Talmud Torah Council and every encouragement will be given to our Education Director to improve the quality of teachers as well as of the instruction.

Here I must pay tribute to my colleagues, the Honorary Officers, the Executive and members of the General Council for their constant support which made these achievements possible.

In addition to these activities, we have made our presence felt by active participation at the Board of Deputies, the World Conference of Synagogues and Kehiloth, and the World Jewish Congress. We are also now part of the World Zionist Organisation.

Finally, I wish to take this opportunity of thanking so many of you who kindly sent me get well" during recent indisposition necessitating hospital treatment. I thank Almighty G-d for my recovery and you my dear friends for your good wishes.

Wishing you all a Kosher Pesach and a very happy Yom Tov.

Congratulations HAMAOR extend hearty congratulations to: Chief Rabbi Dr. Immanuel Jakobovits on his 60th birthday Dayan & Mrs. C. D. Kaplin on the marriage of their daughter Rabbi & Mrs. G Lopian on the birth of their daughter Rabbi & Mrs. G. Lopian on their son's Barmitzvah Rabbi M. Smith on his grandsons Barmitzvah Dr. & Mrs. I. K. Smith on their son's Barmitzvah Mr. & Mrs. J. L. Cymerman on the marriage of their granddaughter Mr. & Mrs. A. Bermger on the marriage of their son Mr. & Mrs. M. Leifer on the birth of a grandson

Rev. & Mrs. L. Shaposmck on their Golden Wedding anniversary Mr. & Mrs. A. B. Olivestone on their Golden Wedding anniversary Mr. & Mrs. M. Spingler on their Golden Wedding anniversary Rev. & Mrs. I. Nodel on their Pearl Wedding anniversary Mr. & Mrs. J. Kitsberg on their grandson's Barmitzvah Mr. & Mrs. M. Tiefenbrunner on the engagement of their daughter Mr. W. Rabson on his 85th birthday, and to Mr. & Mrs. W. Rabson on the marriage of their granddaughter Mr. W. Singer on his 75th birthday Mr. E. Lever on his 70th birthday Mr. B. Marmorstein on his 70th birthday Mr. S. Symons on his 70th birthday

Dr. Maxwell Caplin on the award of an O.B.E. Cllr. H. I. Lobenstem on the award of an M.B.E. Rev. Malcolm Weisman on his appointment as a Recorder Mr. & Mrs. S. Hutterer on the award of a Knighthood (Belgium) Mr. & Mrs. A. I. Borenstein on the birth of a granddaughter Dayan and Mrs. S. Herman on the birth of a granddaughter Mr. & Mrs. M. Spingler on the engagement of their granddaughter Mr. & Mrs. Sam Cohen on the marriage of their granddaughter Mr. M. White on his eightieth birthday

PESACH — A lthough the Torah does not expressly mention the Mitzvah of "Simchah" on the festival of Pesach, as it does on the festivals of Shavuot and Sukkot, nevertheless it has been and still is being observed and celebrated with great enthusiasm and immense joy.

Sitting around the beautifullydecorated Seder table, surrounded by family and friends reciting the moving story of the wonders of "Yetziat Mitzrayim" unfolded in the Hadadah, one cannot fail to be overwhelmed by a feeling of supreme joy, gladness and pride in that great historic event. Many of the mitzvot of our Torah are closely linked with that event for it was the first giant step from slavery to freedom and nationhood, on the road soon to be crowned with the title of the "chosen people".

TARSHIYOT" Our sages in their infinite wisdom, have — on four Sabbaths preceding Pesach — introduced the additional reading of specially selected "Parshiyot" of the Torah which contain vital messages we would be well advised to take to heart. Each of these messages may serve as a pointer and guide how to bring about the complete and final redemption of our people. To hasten the day and bring nearer the "Pesach Leatid" the future final Geulah, we work hope and pray for.

The first Sabbath "Shkalim", tells us loud and clear, the importance of the unity of Klal Yisroel, that each individual is not complete without his fellow Jew, particularly when engaged in the building of the Mishkan, the Mikdash and the Holy Land. The Mitzvah of the "half shekel" is a call and warning against splits and divisions. "Yachatz", the breaking of the middle matzah on the Seder night, may be an importan+ part of the Seder ceremony, but in the life of our people in our national life, it is a catastrophe.

Most painful of all are the splits we regretfully witness among the tribe of "Levi", whose task is to teach and administer the Torah law, who after all do speak the same language of the "Schulchan Aruch".

The Sabbath of "Zachor", reminds us never to forget what Amalek and his descendants have done to us and of the evil designs the present-day

Amaleikim plan and scheme against our people and our land. It focuses our attention on the Biblical Mordechai Hatzadik as to how a leader should behave and act when faced with the

EDITORIAL

deadly enemies of ours: to follow him, not to bow and prostrate himself, but meet the challenge fearlessly, with strength dignity and pride; to protect and uphold the honour and security of our people.

The Sabbath of "Parah" directs our attention to the task of cleansing and purifying our camp, to eradicate from our midst ungodly ideas and ideals, unethical and immoral behaviour and practices which if allowed to spread are bound to destroy the very fabric and structure of any civilised society; even more so our own which is under the special heavenly command: "Therefore shall thy camp be holy that he see no unseemly thing in thee, and turn away from thee".

The last Sabbath "Parshat Hacho(Continued on next page)

L ast November the President of the Federation of Synagogues, Mr. M. Lederman, accompanied by Mr. M. Caplin, Mr. L. Gayer and the Secretary, Mr. M. Goldman, met the Chairman of the Chelmsford Jewish Community, Mr. Stanley Keller, and Honorary Officers of the congregation, with their wives, at the home of Mr. & Mrs. David Levy in Chelmsford.

A friendly discussion took place relating to the problems facing the community, their hopes and plans, and ways and means whereby the Federation could assist them in mutual co-operation.

A burial scheme has already been arranged and it is hoped to strengthen the association between Chelmsford community — a young, thriving and active one — and the Federation, particularly in the fields of Hebrew education, fund-raising and, in the long term, the provision of a Synagogue/Communal Centre.

At present, the community meets in hired premises or in members' homes.

There is a Talmud Torah which meets every Sunday morning under the voluntary direction of Mr. Arnold Klein.

We hope to see this congregation grow from strength to strength.

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The President of the Federation of Synagogues, Mr. Morris Lederman, addressing the recent annual Chevra Kadisha Seudah.

(See report on paae 5)

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THE FEDERATION OF SYNAGOGUES DERASHOT IN HALACHAH AND AGGADAH WILL BE DELIVERED ON SHABBAT HAGADOL, (EREV PESACH) APRIL 18, AS FOLLOWS:

Dayan P. Braceiner FINCHLEY CENTRAL SYNAGOGUE, Redbourne Avenue, N.3.

After Mincha Dayan Dr. S. Herman, B.A., Ph.D. AHAVATH SHALOM SYNAGOGUE, Clifford Way, N.W. 10.

After Mincha Dayan I. Gukovitzki, SPRINGFIELD SYNAGOGUE, Upper Clapton Road, E.5.

Rabbi M. Smith, SINAI SYNAGOGUE, Woodstock Avenue, N. W. 11.

Before Musaf

Rabbi A. Greenberg, WEST HACKNEY SYNAGOGUE, Amhurst Road, E.8.

After Mincha

After Mincha

Rev. L. Shaposnick, GREAT GARDEN STREET SYNAGOGUE, Greatorex Street, E. 1.

After Mincha

After Mincha

Rev. I. Nodel, ILFORD FEDERATION SYNAGOGUE, Coventry Road, Ilford.

After Mincha

Rabbi B. Blau, STAMFORD HILL BETH HAMEDRASH, Lampard Grove, N. 16.

Before Mincha Rabbi G. Lopian, YESHURUN SYNAGOGUE, Fernhurst Gardens, Edgware.

Rabbi Salasnik, WALTHAM FOREST HEBREW CONGREGATION, Boundary Road, E.17.

Before Mincha

Rev L. Gayer, FIELDGATE STREET GREAT SYNAGOGUE, Fieldgate Street, E. 1.

After Mincha Rev. M. Gingold, WOOLWICH & DISTRICT SYNAGOGUE, Anglesea Road, S.E.27.

Before Musaf

PESACH (Continued from previous page)

desh" symbolises the spiritual courage our ancestors have demonstrated in Egypt by carrying out the command of offering the pascal lamb, an animal who was hallowed and sanctified by Egyptians thus showing our ancestors' readiness to risk their lives for the glory of G-d and his people.

These lessons which we may learn from the four "Parshiyot," are indispensable pre-conditons in achieving the "Pesach Leatid" we are eagerly looking forward to. A united people, proud of its glorious past, ready to meet any challenge, cleansed and purified in the living refreshing waters of our sacred faith and tradition, will surely merit to witness the prophecy of Isaiah come true when "the rescued of G-d shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads, they shall obtain gladness and joy and sorrow and sighing shall flee away".

SMITH SEIMON

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SOME THOUGHTS ON ‘This is the Bread of Affliction’

by H. C. SCHIMMEL The Problems This, the first section of the Haggadah, is generally treated as the invitation to the needy to join the Passover meal. There are several questions which have to be asked:1, Why this special invitation to guests unlike any other Yom Tov?; 2, Why refer­ ence to the bread of affliction in this invi­ tation?; 3, Was it eaten as we say "in the Land of Egypt"?; 4, Is ‘Lehem Onf correctly translated as bread of affliction?; 5, What is the difference between the invitation to Kol Dichpin and Kol Ditzrich?; 6, Why is the passage in Aramaic?

Some Suggested Answers The Seder starts with an invitation to whoever is hungry: "let him come and eat". The first lesson to learn from the Egyptian oppression is hospitality to visitors. The Jews were strangers in Egypt and there their hosts abused them violently.

We have to show how different we are and that kindness to guests Hachnothat Orchim is our characteristic from the days of Abraham, whose tent had four doors so that in every direction the house was open to visitors, and from the time when Eliezer made it the test for Isaac's prospective wife that she should offer drink to a foreign traveller and also to his camels.

This invitation is preceeded by the words "this is the bread o f affliction". Do not be put off by the poor bread that is displayed on our table. Do not hesitate to join us on account of the poor quality of this bread you see. It does not mean that we are too poor to entertain you at our table. We have this bread tonight because it is the bread which our fathers ate in the land of Egypt.

‘On The Way Out of Egypt?’

Did our fathers eat this bread in the land of Egypt? Nowhere in the Bible or in the Talmud is it mentioned that the Egyptians fed matzo to the Children of Israel. The Maharal (Rabbi Lowe of Prague) remarks on this and suggests that the Jews ate it on their way out of Egypt,but before they had left the frontier of Egypt, which was at Etham.

On the other hand, the fact that it is not mentioned in the Bible or the Talmud does not necessarily mean that it is not a fact that the Jews ate Matzo while in captivity in Egypt and the great traveller and Bible com­ mentator Don Isaac Abrabanel tells that he was fed Matzo when a prisoner in India. He says that it was considered particularly suit­

able for feeding prisoners because Matzo is digested slowly and a little of it will keep a prisoner satisfied for a long period. It makes an economic food.

"Lehem Oni" is explained in the Gemara Pessachim 115B in three different ways: — 1, From the word oneh (to answer or speak) It is bread over which much is spoken (i.e. the Haggadah is read) while the Matzo is on the table; 2, From the word oni (poor mao) because just as the poor man has only a broken piece of bread, so we eat the broken piece of Matzo over which the blessing (A/ achilat Matzo) is recited; 3, Again the word oni (poor man) because just as the poor man heats the oven and his wife bakes, so also each man bakes his own Matzo (So Rabbenu Osher remarks it is a Mitzvo for every man to bake his own Matzo).

Three Interpretations It seems to me that there is a concrete difference between these three interpret­ ations, as follows:According to 1 above, all three Matzos on the Seder table are "Lehem Oni". They are all on the table while the Haggadah is recited. They are therefore all bread "over which much is spoken".

According to 2 above, only the broken middle Matzo is "Lehem Oni". Because only that is the Matzo which is broken (Yachatz).

According to 3 above, all Matzos will be baked by the Baal Habayit and his wife and is Lehem Oni. No mention is made of Matzo, the symbol of redemption but instead, the host calls out to the poor man "this is the bread of affliction. We are equals. You may be suffering poverty now but I too am descended from forefathers who have known oppression and affliction".

"Anyone who is hungry let him come and eat!"

"Anyone who does not have the Passover requirements, let him come and share these".

Physical Hunger First comes the physically hungry — then the spiritual requirement. As the Pirkei Avot puts it:- 'If there is no food there is no Torah'; and then, 'If there is no Torah, there is no food'. Or, as aChassidic saying has it:- another man's Olam Hazeh is your Olam Haba.

Neither the material nor the spiritual requirements of a Jew can be completely satisfied outside Eretz Israel. So we say "This year we are here but next year in the Land of Israel".

Even when in the Land of Israel our spirit­ ual needs cannot be satisfied unless we are free men. "There is no Bnei Horin other than those who accept the yoke of the Torah".

"Now we are slaves, but next year we will be free men".

As the Rambam says (Melahim XII): "The Sages did not yearn for the days of the Messiah in order to rule over the nations....and not in order to eat and drink and be merry but in order to be free for Torah and wisdom".

"W hy is this section of the Haggadah in Aramaic? Is it because it should be more readily understood or perhaps on the con­ trary, so that it should not be understood?

Both views are expressed by the com­ mentators. Raviah suggests that Aramaic was not understood by the Gentiles. Better that they are not reminded of our yearning to be in Israel. Rashi has it that Aramaic is not understood by the Angels. The Angels of destruction must not consider them­ selves invited to join the Seder table.

Taking the opposite view, the Remo states that Aramaic was used because it is better understood. This passage originated in Babylon and women and children would speak Aramaic rather than Hebrew. The Rashbaz points out that the passage immediately preceeds "Ma Nishtana" and is particularly addressed to the children who could not be expected to be conversant with Hebrew. However, even for them there was no need to translate the expression they had heard so often: "Next year we shall be free men!"

Chevra Kadisha Seudah T h e annual Chevra Kadisha Seudah of the Federation of Synagogues Burial Society was held on Thursday March 12th. The Service which preceded the Seudah was conducted by the Rev. Brian Segal of the Ilford Federation Synagogue and the congregation was addressed by the Rosh Beth Din of the Federation of Synagogues, Dayan S. Z. Alony.

The Guest Speaker at the Seudah was a young American Rabbi.

• A full report of the proceedings will appear in our next issue.

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LIFE IN AN EAST END TENEMENT BOOK REVIEW

ROTHSCHILD

BUILDINGS:

Life in an East End tenement block 1887-1920. By JE R R Y W H IT E (History Workshop Series) Routledge 301 pages including Notes and Index and Plates and Maps £6.95

thschild Buildings were the first block of tenements built in the eighties of the last century, according to the then latest standards of the times, by Jewish philantrhopists, in this case led by the first Lord Rothschild, following the earlier example of non-Jewish philanthropists inspired by Octavia Hill.

The Thrawl Street — Flower and Dean Street area had been cleared of terrible slums following the furore created by the "Jack the Ripper'' murders which were centred in this area. These first buildings were followed by others in the area, in other parts of the East End and in Hackney.

The author, a non-Jew, came across the buildings just before they were due for demolition. He studied all the printed and written material available and per­ sonally interviewed and taped conversa­ tions with twenty survivors who lived in the buildings before 1920. This has enabled him to describe the life of the tenants and their families in that period, although the details he gives of the one relative of mine who lived in them, are not completely correct. As a committed Socialist, he deals with them "as a working-class community which happens to be Jewish”.

He makes great play of the rules laid down by the landlords, the Four Percent Industrial Dwellings Co. Ltd., as devices to control the tenants and mould them to the purpose of a Capitalist society and of the severe exploitation of the lower classes by the upper classes, a fact of which the tenants were by no means ignorant.

As regards the first, judging from the continual reports in the press, I doubt whether the rules laid down by local authorities, even the most Leftist ones, are less authoritarian than those laid down by those philanthropic capitalists, let alone the rules laid down in the socalled "Socialist” countries.

Regarding the second, I wonder whether the efforts of Jewish en­ trepreneurs, mainly originating from the East End of those days, in the clothing, furniture and retailing industries, did not do more to raise the material level of the standard of living of the working classes in this country, than political and trade union activity.

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The guestion I ask is how is it that Jews originating in an all-Jewish environment in Eastern Europe, living in a virtually closed community in the East End, as described in this book, very rarely marrying out, endeavouring to maintain Kashrut, creating a network of Synagogues, among them the originators of the Federation of Synagogues, Talmud Torahs and Chadorim, and working largely as Jewish workers for Jewish masters, had at that early period, given up the observance of Shabbat, as described in this book?

Among the tenants was Rabbi Chaim Zumdel Maccoby, the well-known and popular Kamenitzer Maggid, who was a leader of the Choverei Zion movement and an early supporter of settlement in

Palestine. On the other hand there was Morris Mindel, a Socialist anarchist and founder of the Workers' Circle.

However, in going beyond this period into the twenties and thirties and relying on the research of others, the author has uncritically accepted a view of the impor­ tance of the Workers' Circle and similar organisations of the Jewish East End, which I do not think would be accepted by many who lived there in that period.

Altogether a readable book which will remind us of the conditions under which our community developed.

NORMAN A. COHEN

PESACH 5741 SPECIAL NOTICE FROM THE BETH DIN OF THE FEDERATION OF SYNAGOGUES A s Erev Pesach fall this year on Shabbat, April 18, attention is drawn to some o1 the special rules that apply:

1. The Fast of the First-born takes place on the preceding lm is held on the morning of that day.

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Bedikat Chametz (Searching for Chametz) is to be pei il 16, immediately after nightfall, with the appropriate B] of Kol Chamira is to be recited. (See Passover Haqqac

3. All Chametz and utensils should be cleared on Friday April 17 before Shabbat, and stored in a special place for the duration of Pesach, leaving only sufficient foods and utensils for the Friday evening and Shabbat morning meals.

4. All Chametz other than that sold through the Rav or kept for meals on Friday night and Shabbat morning should be burnt on Friday, April 17, not later than 11.03 a.m. without reciting the second Kol Chamira.

5. Food for Friday night and Shabbat morning must be prepared and cooked in Pesach vessels. The food should then be transferred into another Pesach vessel before being served on Shabbat in Chametz plates. Care should be taken that the Pesach and Chametz dishes are not mixed. This can be avoided by using new plastic or paper plates and cups in place of the Chametz ones.

6. Great care should be taken to make sure that the Chametz is isolated on a tablecloth and does not come into contact with .Pesach utensils.

7. In order to allow sufficient time for Kiddush and breakfast before the Hafsaka, the Morning Service in the Synagogue on Erev Pesach should commence at 7.30 a.m. and end not later than 9.00 a.m.

8. The Hafsaka on Shabbat morning is at 10.03 a.m., after which time no Chametz of any kind may be eaten.

9. As no Chametz may be left after the Shabbat morning meal, it is advisable to use on­ ly small Challas.

10. Should any Chametz be left over from the Shabbat meal, it should be broken up in­ to disposable pieces and flushed away in the water closet. Immediately after all Chametz has been disposed of and the Chametz dishes stored away, the second Kol Chamira is said.

11. From 10.03 a.m. onwards neither Chametz nor Matzo may be eaten. The Mitzva of the Seudah Shelishit may be fulfilled by eatmg cakes and biscuits made of potato flour, coconut or almonds and fruit.

12. Ladies are reminded that it is prohibited to kindle the Festival Lights or to make any preparations for the Seder until after the termination of Shabbat.

The laws dealing with Pesach are numerous and complex, particularly this year, when Erev Pesach falls on Shabbat. In case of any doubt, consult the Beth Din or your local Rav.

Report to WJC ‘could create an H o w well does the World Jewish Congress serve the Jewish people, and how representative is the view expressed by its leadership on the various essential topics of Jewish existence and its survival?

When the World Jewish Con­ gress was established some 45 years ago, many Jews doubted the necessity for creating such an organisation. The fear really was that it might conflict with the aspirations of the Zionist move­ ment which reflected the two thousand years' longing of the Jewish people to return to its historical homeland.

At first the World Jewish Con­ gress gave the impression that it was complementary to the aspira­ tions of Zionism. The prime object of the new organisation was to help fight the cancer of anti­ semitism wherever it occurred, and in the early stages of World Jewish Congress development, there was no ideological conflict with Zionism.

Spiritual, and later, political Zionism had captured the imagina­ tion of the entire Jewish people. It gave expression to the old dream

by RABBI M. FRYDMAN of return to Zion; to put an end to the homelessness of the Jewish people.

The World Zionist Organisation encompassed all shades of opinion in the Jewish World. The Zionist Congress spoke for World Jewry and asserted unashamedly its aims and objec­ tives. It declared before the nonJewish world the irrevocable historical right of Jews to the Land of Israel.

Honest Jews were honest with them­ selves and with the non-Jews when they declared that it is in­ cumbent upon every Jew to work for the upbuilding of the homeland for the Jewish people, where they would be able to develop their religious and general culture. The question of dual loyalties never bothered the committed Jew. The non-Jewish world knew in their

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heart of hearts that Jews had never abandoned their faith in the Return to Zion. They knew very well that all our prayers were directed to that goal of return to the Holy Land.

Nevertheless, it is to be noted that the assimilated Jews denied their attachment to the idea of return to Zion. They wanted to eradicate any trace of historical Jewish identity.

Since the establishment o f the State o f Israel the World Jewish Congress gradually parted ways with the Zionist ideal that kept alive in the Diaspora the belief and hope in Jewish survival.

In the World Jewish Congress, more and more often voices were heard dissenting from the policies and attitudes of the State and its inhabitants, while the leadership began to criticise the conduct of the Israeli Government in dealing with the overwhelming problems and dilemmas it faced. The World Jewish Congress adopted the role of an outside body, telling Israel what was good for her, what was bad for her!

At the recent Seventh Plenary Assembly of the World Jewish Congress the leadership of the World Jewish Congress showed its real face. It published a Report, proposed by a Commission set up some two years ago, of influential Jews such as bankers, and businessmen, secularist and un­ committed Jews. The Report negates Jewish unity. It introduces the idea that there are two distinct Jewish people. One is Diaspora Jewry, the other the Jews in Israel.

According to the Report's findings.

Diaspora Jewry should object to Zionism. The word Galut is remov­ ed from their vocabulary, since there is in fact no concept of Diaspora. Jews should remain where they are, developing and participating in the cultures of their habitat. Aliya is not obligatory upon a Jew, and it is wrong for Israel to encourage aliya from the Diaspora. The only positive advice to the Diaspora is to help Israel financially in exchange for the right to criticise the Israel Government openly, when these uncommitted Jewish leaders consider in their wisdom that Israel acts wrongly. (continued on page 8)

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THE WORLD JEWISH CONGRESS REPORT (continued from page 7)

Of course, Israel may remain the refuge for the underprivileged Jew escaping from oppression, but the Report ignores the real situation — that the mass of Jews everywhere are totally committed to the State of Israel, and their aspirations re­ main as always, to live in Eretz Israel whenever circumstances will make this possible.

The Report also declares that Diaspora Jews are "offended " by the religious monopoly exercised by the Orthodox Rabbinate in Israel.

This is the first time in Jewish history that an organisation that pretends to speak in the name of World Jewry has declared on its

'LET

behalf that the greater section of Jewry renounces its belief and faith in the oneness of the Jewish people and its loyalty to the Torah and its precepts. At no time previously in our history did people who have no real knowledge of Jewish culture, who do not observe the tenets of the Jewish religion, take it upon themselves to provide guidelines to the Jewish masses how to solve the problems of Jewish education or assimila­ tion. They demand that Israel should abandon the status of the Orthodox Rabbinate and introduce pluralism into Jewish religious af­ fairs. If, G-d forbid, this would hap­ pen it would split the Jewish State and nation into halves, preventing marriage between the observant population and the rest. The mere suggestion that marriage and divorce be permitted in Israel not in

ONE ADD

accordance with Halachah must be repudiated without moment's hesitation. Such a step would be an unmitigated catastrophe, with unendingly tragic consequences.

It is now very clear that if the World Jewish Congress accepts this Report as its guideline, it will create an unbridgeable gulf bet­ ween Jews. Uncommitted Jews cannot and ought not to take on the role of spokesmen for the Jewish people. Basically, the Jewish people have a sense of uni­ ty. Their faith, their religion, their culture springs from one source, which is Torah, given at Mount Sinai.

The World Jewish Congress will bear unforgivable guilt unless this Report is scrapped and thrown upon the dust-heap.

OUR BURDENS....'

'No Jewish Future Without Israel!' ome of the ingredients of modern Israel as portrayed by the World Jewish Congress Report, were complemented by remarks made by the new President of the World Jewish Congress, Mr. Edgar Bronfman, in his acceptance speech: "The Jews of the diaspora should not be expected blindly to support the Government of Israel in every single matter. Automatic rigid adherence to every position of the Government can be ineffective in influencing our own Govern­ ments outside of Israel". While Israel is of central importance "it is not the only item nor should it be" on the Agenda of the diaspora. "As citizens of their own countries Jews must and should be concerned with the affairs, the economic, moral and political climate of those countries where they live".

In an interview which he later gave to the "Jerusalem Post", Mr. Bronfman also had this to say: "It is a mistake for Israel or for Israelis to make the Diaspora feel guilty for not making 'Aliya'. I am trying to be practical. I do not think my children or grandchildren will ever move to Israel". Quote, unquote.

Taken together, the Report and some of the statements that have been made in conjunction with it would seem to project the follow­ ing concept of Israel and Israeldiaspora relations: There is really nothing very special about the State of Israel which entitles it to 8

These com m ents are taken from a state­ m ent by the Am bassador of Israel, M r.

Shlom o A rgov, on the Report to the W orld Jew ish Congress.

any priority, precedence or privilege vis-a-vis the rest of the Jewish world. Such notions about the centrality of Israel in the Jewish world are a relic of "classic" — i.e. old, archaic — Zionism. They have no place in the present and they have no prospect in the future. The children of Jewish leaders will not come to *srae* anc* neither should they be expected to. Israel in effect has no claim to more than parity with its sister communities. It may have a flag and a government and an army, but these are not very much more than idiosyncrasies and con­ stitute no special claim to glory.

Israelis therefore have no right to expect Western Diaspora Jews to come and join them, nor is there any justification for it.

SOCIAL JUSTICE Moreover, Israel really has not very much to offer Western Diaspora Olim — as distinct of course from /70A?-Western Diaspora Olim! Look at the state it is in. Its society is a shambles. Its political system a disgrace. It is plagued

with materialism and its idea of social justice has been eroded.

What justification does it have for demanding of Jews to come? — What is more, Israelis have no right to complain. This privilege is ap­ parently reserved exclusively for those Jews who reside outside the confines of the Jewish State. They have the right to criticise and cen­ sure Israel and to lament its failings and unless they are given that right grievous damage will be done to Israel-Diaspora relations.

Such is apparently the state and the status o f the State o f Israel according to the World Jewish Congress and those who subscribe to its views.

If this be the case, then some very serious questions are raised and others given credence: Why a Jewish State, if the Jews themselves do not consider it cen­ tral to their individual and com­ munal lives? Why a Jewish com­ munity with the full trappings of a State when it has no more claim to distinction than any other com­ munity? Surely not for the sake of such things as a flag and an army?

Others may be emboldened to ask why such a Jewish State at such cost to international prosper­ ity and stability. Why should those countries that still do so, continue to exert themselves in support of Israel and its rights if it is con­ sidered to have no more claim on (continued on page 9)

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‘LET ON-ONE ADD TO OUR BURDENS....’ (continued from page 8)

Jews than to that limited degree suggested by the World Jewish Congress? And still others may seize upon such a concept of Israel in order to hoist and hang their brand of question-mark over Israel: Why a Jewish State which has no more claim or right than any one of many Jewish communities anywhere? Why not another Jewish Community within a democratic secular republic similar to other Jewish communities elsewhere?

Central Theme And yet another question might be raised. Why fight for this kind of country? Why shed blood for it if it is not the centre of the Jewish world and the central theme of Jewish life? Why die for it if it is the expression of no more than an ar­ chaic obsolete and fossilized idea?

This in turn may raise yet another question: If Israel is but another Jewish community possessed of no uniqueness and devoid of any majesty and on a par with any of its sister communities then why should young Israelis be expected to continue to attach themselves to it at such risk to their lives and when it is deserving of such cen­ sure and criticism as is meted out by no less a personage than the President of the World Jewish Congress? Why should they not pack up their bags and move to within a mile of where the Presi­ dent of the World Jewish Congress lives, to drive a taxi out there — as some already do? Why should they differ from other young Jews at a time when Jews are on the move again: South Africans are moving.

Latin Americans are moving. Rus­ sians are moving. Why should Israeli youngsters be denied this freedom to join another Jewish community where life is so much more comfortable, where one does not have to shed blood, where one can live happily ever after and be entitled to the same rights and privileges and distinction? And why should bright young Israelis, just as bright as those of Park Avenue — maybe even brighter — have to spend four years in the Army? Why not go straight into business on Park Avenue?

It is as simple and as brutal as that: If Zionism is as obsolete and as irrelevant as is suggested by the World Jewish Congress then so is the Jewish State. Moreover there is no meaning to Zionism unless it is predicated on 'aliya' including the right to criticise people for not responding to its challenge.

Zionism and its synonym 'aliya' are the only prerogative Israelis must insist upon. No more, no less. And let no-one deny us the right — if we should wish to exercise it — to criticise Jews for not coming to join with us in our present difficult circumstances and in our struggle and hope for better times.

But what of Israel? Is it really de­ serving of that gloomy picture of failure which emerges from some of the statements made at the re­ cent World Jewish Congress meeting? Have we Israelis failed in our job and betrayed the trust put in us or is Israel a magnificent story of achievement?

Constant Aggression Have we failed to protect Israel physically? Have we failed to repel the constant aggression waged against it for thirty-two years?

Have we lost an inch? Is Jerusalem still a divided city? Is the country wide open to marauders and ter­ rorists? Is it at the mercy of its enemies or is it rather the powerful and invincible fortress that it is?

Have we failed to absorb those Jews who have come to our shores? Have we failed to provide them with a haven? Did not the State come into being as a result of a struggle for 'aliya'? Did we not take on the entire British Empire and challenge an armada of ships and hosts of troops only for the sake of bringing in the refugees and the immigrants? Was this not the cause we fought for?

No Doors Closed Have we turned away a single Jew since? Have we said 'no' to any Jew because he was pen­ niless? Have we closed our doors to Jews because they were not healthy, either in mind or in body or because +hey were blind or maimed o. lecrepit? Have we passed these Jews on to other more affluent communities?

Did we select only the young and the able-bodied and reject the old and infirm as others might have done in circumstances such as ours? We have not done so, neither would it ever have occurred to us.

We have taken all the maimed, the sick, the ill, the demented, the blind and the crippled of whom there were masses and many of those were unloaded on us as others more fit went elsewhere.

And today some people have the (continued on page 10)

9

‘LET NO-ONE ADD TO OUR BURDENS....’ (continued from page 9)

temerity to complain about some of our blemishes!

Have we failed to build a coun­ try? Is Israel the desert that it once was or is it the scene of one of the world's most remarkable agri­ cultural revolutions? Turning a desert into a blossoming garden has become a cliche but that does not detract from the achievement: We said we would return to the land and we did. We said we would make the land blossom and we did.

But we have not only converted Jews into farmers, we have also put them to work in factories, laboratories, workshops, all of which today combine to make Israel's industry into one of the most technologically and scientifically advanced in the world. We do not only produce avocados, we also produce scan­ ners, supersonic planes, optical equipment, textiles, chemicals, machinery, etc.

to criticise Israel to their hearts' Israelis are not perfect and without content. This will apparently make blemish and no-one knows better or break Jewish-Diaspora rela­ than we how serious some of our tions. This no less is the great problems are.

Let nobody, challenge presently facing the however, entertain any illusions Jewish world. As if there is peace about our willingness to subject along all of Israel's borders. As if ourselves to a barrage of flagel­ the State is finally secure. As if the lation from people whose commit­ country's continuing economic ment to Israel is best reflected by a and social problems — which are in public announcement that neither great part the price tag for they nor their children will ever unrestricted 'aliya' — have been come to live in Israel. Life in Israel resolved. And as if, on the other is not easy. It involves constant ef­ hand, the dangers of assimilation forts and much sacrifice and in Western Diaspora are a figment anguish. Let no-one add to our of someone's imagination. As if burdens. We are the heart and soul of every child in the Western Diaspora the Jewish world. Without Israel there receives full Jewish education. As is no Jewish future. if commitment to Jewish ethics is LET NO-ONE THEREFORE the hallmark of Diaspora Jewish TAMPER WITH OUR PRIDE. life: And, yes, as if there is a cons­ tant stream of 'olim' from Western Diaspora to Israel.

A ll this reveals a most profound ig­ norance o f the prerequisites and essen­ tials o f Jewish survival.

Finally, a word of caution: We

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LOYAL AND TRUE Have we failed to live up to the traditions of Jewish learning? Have we ceased to be a 'people of the book'? Do we not publish more books per capita than most book­ reading countries? Do we not an­ nually graduate more students than practically any other country our size?

Have we betrayed our democratic tradition? Is Israel not an open and free society? Do we change governments by coups d'etat or by the will of the people?

Above all, have we not been good and loyal and true to our Jewish brethren? Have we turned our backs to our fellow Jews?

Have we not opened our hearts to them? Do we criticise them for not coming on 'aliya'? Do we embar­ rass them publicly for not doing so? Do we even bear them a grudge for failing us? We do none of these things. Those who come are welcome. Those who do not come are no less welcome.

And yet it is suggested that there is a strain in the present IsraelDiaspora relations. Moreover, it is claimed that this strain is the result of lack of opportunity or allowance for criticism of Israel by Western Diaspora Jews. It is even argued that the central issue of our times is whether or not Jews will be able 10

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This plaque com m em m orates the part th at the Yeshurun Synagogue, Edgware, played in the erection of the new building at Bet Sefer Le'zeirim Ashkelon High School, Israel.

BAPTISTS VISIT BETHNAL GREEN SHUL An interesting event at the Bethnal Green Great Synagogue last November, was a visit by a group of members of the Winchmore Hill Baptist Church, on Motzae Shabbat. They were given a talk on the Synagogue service and ritual by the Rev. L. Shaposnick, Minister for the Great Garden Street

Synagogue.

The special reason for the visit was that the Winchmore Hill Congregation was originally sited where the Bethnal Green Great Synagogue now stands and the congregation was celebrating its 300th an­ niversary of the founding of the church.

PIRCHIM SIYUM______ A unique educational event The President of the Federa­ tion of Synagogues, Mr. M. Lederman, accompanied by Rabbi M. Frydman, VicePresident, recently joined a distinguished company of Rabbonim and orthodox com­ munity leaders as guests at a unique gathering in the massive hall of the Pickett's Lock Complex in Edmonton, when more than 700 boys ag­ ed 7 to 13 years — including several hundred who had travelled from distant cities — and some 300 adults, were participants in the 32nd An­ nual Siyum of Pirchei Agudas Yisroel, one of the liveliest religious youth movements in Anglo-Jewry.

Competition This impressive event, held annually in rotation at Gateshead, Manchester and London, is the culmination of enthusiastic and intense ef­ forts on the part of hundreds of youngsters to win top prize in a very special competition — the best achievement in learning Mishnayot, by heart and in depth.

The boys study Mishnah en­ tirely voluntarily in their own free time, and, as a preliminary to the Siyum, they are sub­ jected to rigorous examina­ tion by Rabbonim and teachers on their knowledge and comprehension of the texts.

A delightful innovation this year, was the Top Prize itself — the award of a trip to Eretz Israel to meet and receive blessings from eminent Torah scholars — won by 12 year old CHAIM KUPETZ from Man­ chester. Having learned by heart no less than 1,013 Mishnayot plus 15 folios of Gemara, he thoroughly deserved the excited applause which greeted him as he climbed onto the platform to be commended by Rabbi J. H. Dunner, for a truly stupen­ dous feat. The heightened at­

mosphere in the hall at this moment, stirred the entire gathering.

Previously, a veritable stream of boys, some so young that it was moving to see them, had been awarded various handsome prizes of Seforim for similar achievements. Others receiv­ ed special certificates testify­ ing that they too had mastered chapters of Mishnayos. To see so many boys who had learnt 30, 40, 66 — and anything up to the peak 1,013 mishnayos was as­ tounding — and an inspiration to all. Apart from the main prizes, special recognition was given to the Glasgow contingent, the Liverpool representatives, a boy from Dublin and a group from the London Torah Centre move­ ment and the Beis Shammai School.

The common factor was that they had not had an easy start to their religious life and Torah study. Living away from the mainstream of Yiddishkeit in this country is a severe handicap — a factor mentioned several times by various speakers during the evening.

It was announced that an Iranian Jewish family, who had just left that country, were attending the Siyum, and a group of boys from Zurich were also present, as well as boys from Holland, Belgium and other countries.

The guest of honour. Rabbi H. B. Padwa, Av Beis Din of the Union of Orthodox Hebrew Congregations, declared that only through in­ tensive Limmud Torah could Jews merit redemption.

The Chairman, Dayan A. D. Dunner, pointed out that the 32nd Siyum is a significant figure — its gematria is 'Lev'. If the heart — that vital organ — is healthy, this goes a long way towards general fitness.

The Siyum demonstrated, he said, that the spiritual fitness

of the participants was good and going from strength to strength. Rabbi Y. Goldman, Rav of Manchester Zeire Agudas Yisroel, urged con­ tinuous Limmud Hatorah.

The New Maths An awed audience of little boys was stunned into silence on hearing Rabbi Goldman's revolutionary declaration "One plus one does not make two, two and two do not make four!". Recalling the achievements of the great Rabbi Akiva, who started lear­ ning Aleph Beis at the mature age of 40, Rabbi Goldman declared that only through diligent, uninterrupted study could one become a Talmid Chochom.

The newly-appointed Ex­ ecutive Director of Agudas Yisroel in Great Britain, Rabbi C. Y. Davis, told the children: "This is your simcha: you are the attraction. We adults are merely onlookers. You are all important, for every single Mishna counts to make up the whole Siyum."

Several of the younger par­ ticipants addressed the gathering, including a small lad from Glasgow who in cute Scottish brogue, described the problems faced trying to enjoy a full Jewish life in the local 'golus'.

Of particular interest to the Federation's guests was the fact that a third prize winner, PINCHOS BONDI, who was the recipient of the Federation Prize (a complete full-sized set of Mishnah), is the greatgrandson of the late Rabbi J. H. Cymerman, who was Rav of the Federation of Synagogues and in whose memory the prize was presented.

The security arrangements for the function were well taken care of. The Siyum organisers had worked in close co-operation with the Board of Deputies Defence (continued on page 12)

TEACHING THE CHILD FROM THE NON-COMMITTED S o m e of us will remember the old Rabbi teaching us Aleph Beth, standing behind us and inconspicuously dropping a penny over our heads onto the table and telling us it was from the angel on high who was pleased with our learning. should be to attempt to create for the There was a world of wisdom and children a spirit of enthusiasm and en­ psychology in that approach which in­ joyment in learning, thus sowing the deed we find in the Jewish attitude to seeds of future permanent interest, in­ the education of the young, even in the stead of creating a miserable and re­ earliest of times. luctant pupil who is only waiting for We only have to look at one of the the day to leave Cheder and forget his highlights of the year, the Seder night, Yiddishkeit. to see how an imaginative approach can make the education attractive, and even exciting for the child — the late night, the different foods and drinks,

by DAYAN DR. S. HERMAN different crockery etc, the four quesB.A. Ph.D. tions, the auaint quaint pictures in the Hagadohs, the special tunes and songs, the suspense surrounding the Songs of every type should find their cup of Elijah.... place in the Cheder curriculum, (poss­ We would agree with the psychol­ The secret of success in the class­ ibly in the Sunday morning assembly ogists who tell us that, that which is room is to be able to make the lessons where all can be taught together and enjoyable is learnt more quickly and interesting and sometimes even ex­ the younger ones learn from the older citing. In my guidelines to teachers, I remembered more permanently than ones).

Shul tunes, Shabbos Zemiros, that which is not enjoyable. Children at have indicated some ways in which tunes from modern Israel, Chassidic part-time Hebrew classes, attend this may be achieved. Teachers with tunes — all have their place and create voluntarily and therefore must be at­ imagination will think of many more: their impression. tracted rather than coerced. team competitions with points for Additionally, the Sunday morning Singing and music is also most im­ every lesson, turning a subject into a centres must make every effort to meet portant — easily assimilated and re­ game, dramatising Jewish history, us­ during the week.

Sundays only, is not membered long after other learning ing well produced tapes when suitable, being fair to the child or the teacher. has deserted. selecting stories that fire the heart and We must also make every effort to "A nd it came to pass that when the imagination of the child....being en­ establish post-barmitzvah classes for musician p la y e d th e hand o f the L-rd was thusiastic oneself. A bored teacher boys and girls and put an end to the upon him".

II Kings C.3. v.

15.

Music means a bored child. tragedy of Jewish education which ex­ touches the heart. " If you wish your Above all, remembering at all times, pires at the age of 12 or 13. lessons to endure, build on the human that the main aim of Hebrew Classes heart" — "A nd these words shall be on "According to the effort, shall be the meeting only once or twice a week, your heart". (Shema) reward".

FAMILY

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PIRCHIM SIYUM (continued from page 11)

Committee, the Association of Jewish Ex-Servicemen and Women and the Stoke New­ ington Police. Throughout the Siyum weekend in fact, a detachment of police was constantly watching over the various activities which in­ cluded Mishnayot examina­ tions, outings, inter-town Torah quizzes and sports ac­ tivities.

London has many stylish and splendid Torah functions, but nothing the capital city sees regularly can match the Pirchim Siyum in sheer size.

(Adapted from a report in T h e Jewish Tribune') 12

NB- A N N U A L- N A T H M A I

B IY U M

Federation of Synagogues

LONDON KASHRUS BOARD Enquiries: Secretary, Morris Lederman House, 9-11 Greatorex Street, E.1.

Tel. No. 247 4471 The follow ing establishments are licensed by the London Kashrus Board and are under the supervision o f the Beth Din o f the Federation:

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October 1979, Yeshurun Synagogue in Edgware decided that they needed to arrange something for their children on Shabbat afternoons.

Thus began the Tzion Club with the help of Bnei Akiva. It met every Shabbat afternoon for 6-8 year olds. Its aims were to bring together as many children of that age to enjoy Shabbat in a true Jewish atmosphere. (Activities included songs, games, stories, discussions, dancing and rreshments.) Each meeting was built up on a specific Jewish theme so that after an afternoon of enjoyment, the children left having learned something about our Jewish heritage.

More activities were arranged other

than on Shabbat including a morning in the park, a painting morning and also a children's Shabbat.

But as the club continued with great success, the madrichim decided that they would now begin a new group for children of an older age. Last September they began Tzion again with two groups.

One "Jerusalem" for 6-8 year olds and the other "Mass-ada" for 9-11 year olds.

A second children's Shabbat was arranged on Shabbat Chanukah at which 70 children attended. It began with a service followed by Kiddush lunch and activities in the afternoon ending with a Seudah Shlishit, Havdalah and lighting the Chanukah candles.

Today Tzion continues to run extremely well. The present madnchim,

E lfe s L t d MONUMENTAL MASONS OSBORN STREET, LONDON, Telephone: 01-247 0163

16

by SHOSHANA KAYE

of Neasden Synagogue

Joseph's father made him a coat with the most beautiful colours in it.

They were orange, pink, green, blue, red, brown, purple and lots of other colours. Because of this, his brothers were very, very jealous, and one day when Joseph was alone, his brothers fo,|owed him into the wl|d s, he was thrown into a pjt His coat was taken away from him; a goat was killed and the blood was put onto the coat. When his brothers got to the village they showed the coat to their father and he be)ieved that Joseph had been kj||edf because of the goat's blood on the coat.

A few days later, Joseph was sold as a slave in Egypt and told everybody what their dreams meant.

Then King wanted Joseph, so Joseph told the King what his dreams meant, and soon after­ wards the King let Joseph go free, and he was not a slave anymore. The King made him one of his men.

Meanwhile his brothers came to Egypt for food because there was a famine where they lived in Canaan.

They went to Joseph for food, not realising who he was.

But Joseph recognised his brothers and he revealed his identity to them.

They were all very pleased to see him, and they brought their father Jacob, to see Joseph again.

I

WOMEN A N D THE SYNAGOGUE A lively exchange of correspon­ dence on the question of women's participation in the management of coi iiii lunal affairs, has recently spilled over from the columns of "Ahavath Shalom", the loum al of the Ilford Federation Synagogue, In­ to the "London Extra" section of the "Jewish Chronicle". We reprint here a contribution from Nr. Shlomo Lipman, Warden of the Synagogue.

It has always surprised me that the aims and objects of our synagogue are so often confused with other bodies of a somewhat like nature. It really does de­ pend on the subject of discussion and in this case it's a shul, and our shul in par­ ticular.

Based on Torah We are an Orthodox community and based on Torah and traditional obser­ vances. We learn that our world is based on Torah, on service (in the synagogue) and on the practice of good deeds, from which ensues the accomplishments of Law, Truth and Peace. Our guide to everyday living is our Shulchan Aruch and whatever modern thought and prac­ tice may dictate as to equal participation in the running of organisations, never­ theless our absolute guide must be our Torah teaching.

I consider that it must be remembered at all times that although individually we may fall short of the standards required of a Torah — observant few, nevertheless those standards are clearly defined and we exist as a community to fulfil them.

We all have a part, however, in the running of our shul and its connected associations. Quite simply, the men in en­ suring a minyan at the appropriate times and the women by their conduct incalcating the importance of mitzvot to their families.

Some of us seem to be under the impression that women are considered somewhat inferior. But this is far from the factual position. Indeed a woman's role is unique, and a few examples can well il­ lustrate this position.

We're told that a mortal can aspire to no higher excellence than that conferred by prophecy, by the capacity to hear the voice of G-d. In fact as high as was Abraham's excellence, Sarah's was

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higher still. For we are told that G-d said to Abraham: "In all that Sarah saith unto you, hearken unto her voice''. We learn that so long as Sarah was alive the cloud of G-d's presence hung over the en­ trance to her home. When she died the cloud passed. It returned when Rebecca entered that house. So long as Sarah was alive, the doors of her home were open­ ed wide in hospitality.

When Sarah died, the doors were clos­ ed. On Rebecca's arrival they opened wide again. So long as Sarah was alive the bread was blessed, and when she died that blessing ceased only to return with the appearance of Rebecca. So long as Sarah was alive a light burned in the home from Shabbos eve to Shabbos eve as a sign of "Shalom Bayis". On her death the light was extinguished only to be rekindled with the advent of Rebecca.

The importance of women is stressed again when we are told that Moses' sister, Miriam saved him when his life was in danger and it was she therefore who was responsible for the first step in the sal­ vation of the Hebrews in Egypt and of all Israel to come. There are many examples in our teachings of the importance of women and of their loyalty to G-d. At the

time of the spies who were sent out to report on the land of Canaan and return­ ed with bad reports it was the men who were prepared to return to Egypt but the women, we're told, remained firm and the decree therefore punishing the children of Israel for blaspheming the land applied only to the men and not to the women.

The story of Deborah is well known and we are told that it was she, a mother in Israel, who would help heal the wounds of the people. There was Judith who bravely avenged her people and in­ fused new courage in her brothers' hearts. We all know the story of Esther from the Purim Megillah and how she saved the Jewish people. At the time of the Syrian conquest of the land, it was Hannah who taught the people of Israel how to sanctify the name of G-d in death.

In every generation in times of oppres­ sion as well as in times of relief, every good trait one finds in our people and amongst its leaders is the result of the in­ fluence of a Jewish mother more than the father.

Men and women are equal in the sight of G-d and our laws were given so that we may all live by them. The Torah is the same for both in respect of all the com­ mandments, but there are command­ ments from which women are exempted, namely the majority of the positive com­ mandments, the performance of which is restricted to a set time. Tzitzis, Tephillin, which must be worn in the day only; Shofar, Succah, Lulav, which are restricted to certain days of the Jewish calendar. (continued on page 18)

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Under the supervision of the London Kashrus Board and the Beth Din of the Federation of Synagogues

WOMEN AND THE SYNAGOGUE (continued from page 17)

these exemptions from the performance of these mitzvot has nothing to do with any alleged inferiority; on the contrary, it is a recognition of the vital im­ portance of their other duties.

Both sexes have their roles, hoth pcmalimportant performances will accomplishment bring about a cohesive community of a vibrant and lasting nature. We must not be jealous of each others "rights" but aware of our duties and responsibilities and proud of those allotted to us by our laws.

It is unfortunate that today there is some confusion between Jewish Life and Judaism. Many events which occur within our community have no relation to our faith but relate to activities far removsurvive meaning ing devout in our endeavours for "egual rights" we must be more devout in our learning and practice of Judaism. We do have equal rights as I've already stated, particularly in the basic tenets of our faith; in Kashrus, both within and outside our homes, in Shabbos and Yomtov observance and our women must be conscious of the vital role they have in these matters.

I would, in conclusion, emphasise that it is not to the individual but rather to the community that G-d entrusted His Torah as an inheritance for all future neneretions. For this reason every individual is duty bound to join with his community in thought and deed and to share its tasks and obligations. We must concentrate our attention to what is required of us to live as observant Jews, to come to shul with our children, to observe and learn our laws and customs. Then we will have a community of which we can all be proud.

WHY JEWS' COLLEGE IS IN DECLINE' an assessment by AUBREY ROSEN For a number of years Jews' Col­ lege has been in decline. It has ceased, for over a generation, to supply the pulpits of Anglo-Jewry with Ministers, unassisted, that is to say, by yeshiva-based rabbinical finishing courses.

Its teacher-training, chazanut and ministerial courses are undersubscribed and it is short of cash.

This is partly due to the disinclinetion of Anglo-Jewish youth to consider the ministry as a worthwhile career.

Decision-Making Bright young Jewish men are no longer willing to act in a totally subordinate role to their lay of­ ficials. They wish either to enter into decision-making or at least get the rate for the job.

But a more important reason for the decline is that Jews' College has not changed with the times, has not adapted itself to current modes of thinking.

When Jews' College was first conceived in Victorian times, con­ temporary Jewry was moderate and tolerant. Now Anglo-Jewry has polarised. On the one hand there is an intermarriage rate of one in two, increasing the trend towards assimilation. This process clearly undermines the existence of congregations and ministerial material alike.

On the other hand a much more significant phenomenon that ironically militates against the interest of Jews' College is the ex­ pansion of very Orthodox elements in the community. The children of these homes prefer to study in yeshivot.

Thus Anglo-Jewry has virtually abandoned an institution whose syllabus and teaching philosophy embody a bygone age, which prov­ ed so adequate for our moderate Victorian forebears.

Bible, language and history are taught, higher criticism is flirted with safe­ ly and, of course, some Talmud is incorporated into the syllabus.

The entire menu is tailored to conform to Western academic standards. The modern Jewish youth who wishes to expand his Jewish consciousness is concerned, however, with the magic that

rabbinic jurisprudence has to offer, not with modern socio-psychohistorical perspectives that seek to evaluate Jewish beliefs, values and origins in terms of Westernised schemes of studies.

Judaism must attract him on its own terms, by the force of its in­ herent truth.

The kind of Minister first produced by Jews' College was excessively Anglicised, moderate in manner along the lines of his High Church contemporaries and rarely did he have semicha. He was a diplomat. a pastor and an ambassador.

That kind of image is no longer relevant to the needs of modern Jewish youth. The modern genera­ tion seeks an environment that is J*rou" d1ed.in a committed culture, a life-style into which it can get its teeth.

It seeks rabbis who have made up their own minds about science and faith and can show confidence in their conclusions. The ex­ periences they convey must be theirs, not a quote from the Jews' College syllabus.

The test of any culture is whether it is disintegrating or flourishing. Is it capturing the im­ agination of the new generation?

The Conservative movement, ex­ pounded by Louis Jacobs in the '60s, promised much but achieved little. Lubavitch and the AdathUnion movement continue to ex­ pand. Why?

Committed The Jewish secondary school movement launched by the Schonfelds in the 1930s has served Manchester equally with London and has produced two generations of confident committed Jews, sup­ ported by waves of immigration that have combined to change the complexion of Anglo-Jewry.

The whole process has been underwritten by the emergence of the State of Israel that has given the Jew an overall confidence and curiosity about his identity.

Jewish youth are now seeking and proclaiming only one reality, that of their historic roots as inter­ preted by Jewish tradition. At first Reform, Liberal and Conservative (continuod on pago 19)

-

—

*

RABBINICAL AND SCRIPTURAL JUDAISM by IOEL ERNST

t us first of all define the word "JU D A IS M ” . Is it the Jewish religion or the Jewish way of life — or is it a combination of the two interpreta­ tions? In Hebrew, Judaism is called 'Yahaduth' and interestingly enough it finds no parallel either in the Bible or in Rabbinic literature. When we therefore discuss the two types of Judaism; we will follow their development according to the two interpretations i.e. religious and way of life aspects.

It is accepted that Rabbinic Judaism is closely connected with the Oral Law, the Torah Sheb'al Peh, which is conW ritten Law, Torah Shebich'tav. The accepted Orthodox belief is that both the Oral Law and the W ritten Law were given to Moses on Mount Sinai and are therefore co-existent. There is a close bond between the two Laws and neither can exist w ithout the other.

The Oral Law, as the name implies, was not written down at first, but pass­ ed on from one generation to another by word of mouth until such time when it was realised that the prevalent cir­ cumstances demanded that it should be written down before it was forgot­ ten.

The first comprehensive compilation of the Oral Law in writing was the Mishnah, edited by Rabbi Judah Ha'Nassi (The Prince) about 200 C.E. The work encompasses the views and

B.Sc. F.T.S.C.

decisions of previous generations of Rabbis and sages over the centuries.

(The 'Tannaim'). The Mishnah is divid­ ed into six sections ('Sedarim' — 'Orders') which cover virtually every aspect of Jewish law, practice and custom, but it also includes numerous passages in ethical or didactic style, in particular, the complete Tractate 'Pirkei Avoth'.

Analysis The Mishnah itself was subject to considerable analysis and discussion by later generations of rabbinical scholars (known as 'Amoraim') whose debates and decisions are recorded in the Gemara, compiled by Ravina and Rav Ashi about 500 C.E. The Mishnah and Gemara together comprise the Talmud, which provides the authoritative basis for our knowledge of the Oral Law. Its importance can be appreciated, when it is noted that some statutes in the Pentateuch (The Five Books of Moses, the W ritten Law), although appearing to be clearly formulated, contain obscure points requiring elucidation. Furthermore, some precepts of the W ritten Law could not be carried

W HY JEWS COLLEGE IS 'IN DECLINE' (continued from page 18)

thinkers considered this a tem ­ porary aberration.

But as the '80s march on it is clear that this search has now become an ongoing statement.

Science itself is showing more cau­ tion, and philosophers are con­ ceding that the only reality man can know, stems from the deep well of instinct within him, that this reality motivates him and makes his world.

The mistake Jews' College has continued to make is to avow an Orthodox approach yet attem pt to convey it with kid gloves in the ex­ pectation that Anglo-Jewry will find its image reasonable and moderate.

But Jews' College is not sustain­ ing itself, while Gateshead, M an­ chester and London yeshivot are.

This is not a revolution, it is a renaissance, a rebirth that erupts from tim e to tim e and testifies to Torah min Hashamayim, une­ quivocal, clear, com m itted and frum.

Jews' College does not spark off this reaction because it is an arof conflicting tificial blend religious perspectives. It should be transformed at the very least into a yeshiva university-type institution. or better still, turned into a fullscale yeshiva.

Reprinted from the M anchester Jew ish Telegraph.

out literally even in the generation in which they were given. Let us give a few examples.

1. In Devarim (Deuteronomy) XVI 4 we read: And there shall be no leaven seen with you in all thy boundaries seven days; neither shall any of the flesh which you sacrificed at evening on the first day remain all night until the m orn­ ing". What is meant here by "the first day", the 14th or 15th day of Nissan? The Talmud (Pesachim 71b) explains that Scripture is referring to offered Nissan not be allowed to remain uneaten the first day of the Festival until the morning of the second day (16th Nissan)..

2. In Vayikra (Leviticus) XVI 13 in connection with Yom Kippur, we read "And you shall afflict your souls” but this does not actually in­ dicate what is meant by "afflict". Is it fasting or any other ascetic p rac­ tices? The Mishnah (Yoma 8,4) interprets this sentence (as four others in this connection) as a p ro ­ hibition against eating or drinking.

3. There is no definition in the Pentateuch as to what constitutes "work" on Sabbath. The thirty-nine prohibitions enum erated in the Mishnah (Mishneh Shabbat) are derived from the Sidra Vayakhel (Exodus 35) where the precept of Sabbath observance is juxtaposed with the details of the construction of the Tabernacle.

4. Regarding Rosh Hashana the Bible says: O n the first day of the seventh month, there shall be a rest unto you, a memorial of sounding the horn, a holy convocation (Leviticus XXIII 24). No details are given; the New Year is not m en­ tioned. H ere again the Tractate Rosh Hashanah fills the gap.

These are just a few of many examples which serve to indicate that further clarification was required to understand the Torah commandments fu,'YThere were also social and economic problems which could be solved only by adapting the statutes to the circum ­ stances of the time. The most wellknown example is the 'Prosbul' enacted by Hillel (Mishnah Shevi ith 10,3). This concerned debts which (continued on page 20)

19

RABBINICAL AND SCRIPTURAL JUDAISM (continued from page 19)

were annulled in compliance with Torah law with the advent of each seventh year of release (Shemittah).

This law caused economic difficulties, as nobody wanted to lend money, for fear of non-repayment.

Hillel decreed that cancellation of loans by Shemittah should not apply to debts assigned to the jurisdiction of a Beth Din. The authority for such and any other appropriate interpretation of the Law could only be based on the passage: "According to the Law which they (i.e. the priests and judges) shall teach you and according to the Judge­ ment they shall tell you, you shall do" (Devarim XVII 11).

Oral Law It is also important to note that the Oral Law includes enactments — Takkanot' — whose main purpose was the preservation of Judaism during the dispersion. For instance, Ezra the Scribe, who is considered as the father of the Oral Law, introduced Takkanot, which included public reading of the Torah three times a week and various measures against mixed marriages.

As mentioned above it was the Talmud and also the Midrash — rab­ binic exegesis of the Torah — which were the primary factors in the shaping of the Oral Law. Their authors endeavoured to find supporting vidence in the Bible for their rulings alachoth). But even if such support ild not be found, the declaration that a ruling was 'Halachah leMoshe inai' (A ruling of Moses from Sinai) wt. sufficient to impart authority and lege I status to their enactments.

Who were the teachers whose pro­ nouncements have been and are shap­ ing our lives to this very day? They are the Pharisees, the Perushim, whose name is derived from the Hebrew root 'parash' — "to be separated". The term can also mean "to interpret". The Perushim believed in free-will, in the resurrection of the dead, and the punishment and reward in life to come.

According to the Talmud (Berachot 33b): "Everything is in the hands of Heaven except the fear of Heaven". It was also held that the Sages were en­ dowed with Divinely-inspired insight which enabled them to interpret the Written Law correctly, in accordance with a special system of logical rules, laid down by the Oral Law itself. It was due to their progressive tendency and adaptability that the Pharisaic interpretation of Judaism continued to develop and remain a vital force in Jewish life.

20

The Sadducees (Tzedokkim), con­ temporaries of the Pharisees, on the other hand, refused to accept any pre­ cept unless it was based directly on Scripture. Their approach was to bring G-d down to man, whereas the Pharisees aimed at raising man nearer to G-d. The Sadducees rejected the belief in resurrection and denied the existence of angels. Above all they dominated the Temple worship during ^ e period of the Second Temple. It is interesting to point out, that with the destruction of the Temple and cessat,on ° f sacrifices, the Sadducees disappeered from the scene of Jewish life, whereas the Pharisees and their suc­ cessors continued to expound the Torah, thus ensuring the continuity of Judaism in the fullest meaning of the word.

The controversy between the Scrip­ tural and Rabbinical versions of Judaism revived again with the ap­ pearance of a new sect which may be considered as the spiritual heirs of the Sadducees. These were the Karaites (or Karaim). The name implies the recognition of Scripture ('Mikra') as the sole source of religious law, to the exclusion of the Oral Law. Although officially adopting an anti-traditionalist stance, they did however develop their own tradition.

This new movement originated in Babylon in the 8th century C.E. and its founder was Anan a nephew of the Exilarch Solomon. As the latter was childless, Anan expected to succeed his uncle. But in view of his outspoken anti-Rabbinical statements, the Gaonim of Sura and Pumpadita refus-

ed to recognise him and consequently Anan founded the anti-Rabbinical movement — the Karaites. Amongst other reforms, he abolished the fixed calendar which, of course, altered the dates of the festivals and particularly Shavuot, maintaining that like the Sad­ ducees the Scriptural wording "the morrow of the Sabbath" (Leviticus XXIII,15) meant literally the day after the Sabbath so that the festival was always to be celebrated on a Sunday.

On Sabbath, no warm food was allowed to be eaten, and no light or fire could be kindled even on Fridays for use on Shabbath. The marriage of relatives permitted by the Talmud were prohibited, such as cousins, uncle and niece, step-brother and step-sister, as these he considered incestuous. Only biblical selections were to be read in Karaite Synagogues and the book, Aderet Eliahu, became the counterpart of the Shulchan Aruch (the authoritative code of the Halachah edited by R. Joseph Karo).

Due to strong action taken by the famous Saadya Gaon and, on the other hand, their restrictive marriage rules, the sect dwindled. In any case this type of Judaism, devoid of tradi­ tional warmth and understanding, could not embrace the broad masses of the Jewish people and was fated to gradual decline.

In more recent times, the Pro­ gressive and Reform movements, although not originally intending to abrogate the Halacha, eventually re­ jected its authority. Some went as far (continued on page 21)

GROSVENOR ROOMS THREE LUXURIOUS BANQUETING SUITES AVAILABLE with catering by Johnnie Michaels for 50-400 guests A SUNDAY IN JUNE AVAILABLE Supervision by the London Kashrus Board and Beth Din of the Federation of Synagogues

WALM LANE, LONDON NW2 01-451 0066

RABBINICAL AND SCRIPTURAL JU D A IS M

SIMCHAS AND HISTORY -

(continued from page 20)

as to abandon the longing for Return to Zion and the restoration of the Tem­ ple in Jerusalem. Of the tw o early ex­ ponents of Reform Judaism, Geiger and Holdheim the latter was the more radical. According to him, the authori­ ty of Biblical revelation ceased with the destruction of the Temple and thereafter only the moral elements of Monotheions had any validity. As far as the Talmud was concerned, he declared: "In the Talmudic Age the Talmud was right. In my age — I am right. We consider ourselves no longer a nation but a religious Community".

A more positive attitude, however, towards traditionalism and involve­ ment in the destiny o f the State o f Israel is now evolving. The followers of.

Reform Judaism have come gradually to appreciate that Judaism w ithout some Rabbinical tradition, which would include the yearning for Zion, is a hollow shell or like a tree w ithout deep roots, which when exposed to exterior influences is bound to col­ lapse.

In conclusion, I would like to quote a poem by one of our great national poets C.N. Bialik, who, although in­ itially influenced by the "En­ lightenment" Movement, w ith all its implications, came eventually to the conclusion that the old "B eit Hamidrash" has still a great role to play in our national life.

"If you want to know the source from where your murdered brothers drew ' their strength to walk to death with joy, to jump into the fire and to die with the word 'Echad' for the Santificahon of the Name?

"If you want to know the source from which your persecuted Brothers drew Divine consolation Courage and strength to suffer without end in sight?

"If you want to know the secret places in which the great spirit of your people was kept alive? Dear afflicted Brother — If you do not know all this — Turn to the old Beit Hamidrash which has preserved the lonely sparks and through which we live as a People — for ever!

— at Woolwich On Thursday, December 11, a Sheva Berachot was held at the Deborah and Morris Green Hall to celebrate the wed­ ding of Avrom Cohen, the Bal Mussaf, who had delighted the congregation with his melodious renderings during the Yamim Noraim.

The Chosson and his Kallah, Wendy Cohen from Manchester, joined their families, members of the congregation and visiting Rabbis and Ministers at a reception hosted by the Rev. Malcolm and Mrs. Gingold.

Numerical Value The Rev. Gingold opened the pro­ ceedings with a blessing for the Chosson and Kallah, wishing them success for the future, and concluded w ith a biblical verse corresponding to the numerical value of their tw o Hebrew names. The Chairman, Mr. B. Gingold, introduced the other speakers. Rabbi P. Ginsbury, Rabbi J. Davis (cousin of the Chosson), and Rabbi B. Goldberg. Mr. Harold RagolLevy spoke on behalf of the Synagogue, extending best wishes to the newly-married couple for their future happiness.

The Rev. I. Wiesenfeld entertained the gathering w ith Hebrew songs and Mr. H. Rotzstein sang verses in praise of the Chosson and Kallah.

During the evening a sum of £204 was collected and donated in the name of the couple to the Friends of W oolwich & District Synagogue; Sunderland Yeshiva, and the Chafetz Chaim Orphanage.

Mr. N. Myers, a member of the congregation, 'benched', and w ith the distribution of the Sheva Berachos, a unique event in the history of the W oolwich community concluded.

On Thursday, December 4, the annual Chanukah Party and Service was held at the Synagogue. The Service was con­ ducted by the children of the classes, and in the hall, the Ladies Guild provided viennas and latkas for the large con­ gregation .

A sum of £75 was raised towards Jewish Childs' Day.

CONGREGATION THRILLED History was made on Shabbos, January 17, on the occasion of the Barmitzvah of Robert Robinson, son of Dr. & Mrs. Robinson, when he became the first boy to read the Sidra, Beshallach M aftir and Haftorah, and to daven from Ein Komocho to the end of the Service, thrilling one of the largest congregations ever seen in W oolwich.

Besides being an excellent student at cheder and school, Robert is also a talented musician.

HAM O AR The editorial board of this Journal would welcome contributions of articles, news items and reports of special events and activities from all Federation synagogues and their various groups,for the next issue.

Please send your contributions to the Secretary, Federation of Synagogues, $-11 Greatorex Street, London E1 5NF.

FRYDMAN PROPERTIES LTD.

(Free translation)

EXTEND SINCERE GREETINGS TO

21

The

STIRRING ADDRESS AT ILFORD MELAVEH MALKA

Guest Speaker at a Melaveh Malka held at Ilford Federation Synagogue was Rabbi Dr. Nachum Rabinovitch, the Principal of Jews' College. The Hall was filled to capacity with members and guests to hear Dr. Rabinovitch' stirring address.

He described the present situation facing Israel and world Jewry as a challenge to each member of the community. There was, he said, a remarkable comment by the ancient Rabbis on the well-known phrase in the Song of Moses "W ho is like unto Thee amongst the mighty, 0 Lord?".

By altering the Hebrew very slightly the Rabbis translated this into "W ho is like unto Thee amongst the silent?''.

INTERVENTION The silence and apparent withdrawal of Divine Providence from the Children Israel during their centuries misery in Egypt had suddenly been transformed into active intervention in their deliverance. Likewise, in our own era, the 2,000 year Galuth oppression and persecution, culminating in the indescribable Nazi maelstrom, has been succeeded by the miraculous rebirth of Jewish nationhood in its ancient homeland.

The era of silence is ended, declared Rabbi Rabinovitch, and each person must now be ready to respond as a Jew to the historic demand. Unless something changed in the personal life of each one of us nothing would change in our national or communal life.

DIRECTOR OF EDUCATION The Executive the London Talmud Torah Council recently approved the appointment of Dayan Dr. S. Herman Ph.D., a member of the Beth Din of the Federation of Synagogues, as Director of Education, in succession to the late Rabbi Eliezer Spector.

Dayan Herman has already taken up his duties and has visited most of the Talmud Torahs. revising the current syllabus to adapt it to present-day requirements.

It was incredible at this juncture in Jewish history that Jews should criticise from afar, the State of Israel for actions taken in its own defence. It was a matter of deep concern that a Jewish Member of the British Parliament, of all people, should suggest that Israel should prohibit Jews from living in any part of the Holy Land. It was now more important for the fact that the silence was over to be recognised by Jews than that this fact should be recognised by Gentiles.

The speaker was introduced by Dr. A. A. Morgan, a Life President of the Synagogue, and a vote of thanks was given by Mr. S. W. Stuart.

OBE FOR DOCTOR

A Hospital, Dr. M axwell Caplin has been awarded an OBE for his services to the disabled and we extend a hearty "M azeltov" to him.

Dr. Caplin, 63, of Finchley Road, Golders Green, is vicechairman of the Greater London Association for the Disabled, and chairman of the Hackney, Waltham Forest Disablement Advisory Committee.

He became interested in the disabled through his work at the chest hospital, in Bonner Road, Hackney.

Dr. Caplin has been attached to the London Chest Hospital since the end of World War Two. A Fellow of the Royal College of Physicians, Dr. Caplin is a member of the North-East Lon­ don Manpower Committee.

GREENFORD'S FINANCES The Treasurer Greenford Synagogue has reported to the board of management that his report to the next A.G.M. on the Synagogue's finances will show that despite heavy expenditure on essential maintenance work during the current year which has made inroads on funds, it is hoped to cope with the continuing effect of inflation on ordinary expenditure, with

only a modest increase in subscriptions to take effect fom April 1.

The Ladies' Guild arranged an outing to the Neasden (Household) Museum of living rooms from the Victorian Age to the "Thirties" and a trip to the Piccadilly Theatre to see the matinee performance of "Educating Rita". On Monday February 16, a visit was paid to the London Museum at Barbican.

The President and Honorary Officers o f the Federation o f Synagogues, with their families, wish all Dayonim, Rabbonim, Ministers, Members and readers o f HAMOAR and their families a Chag Pesach Kasher Vâ&#x20AC;&#x2122;sameach

ilimlm

— ‘A GOLDEN THREAD’ — T h e World Confederation of United Zionists has undergone many changes — in name, structure and composition, but not in its philosophy.

From its inception, its contribution to the welfare of the unit of the Jewish people, and its support of a Jewish homeland, have run like a golden thread through the entire fabric of contemporary Jewish history.

The history of General Zionism is basically the history of the Zionist Movement, as conceived and launched An address on The World

by Theodor Herzl at the end of the last Confederation of United century.

It was the Basle Programme adopted Zionists^ delivered before the at the First Zionist Congress that was Hadassah Convention in Los the programme of General Zionism.

Angeles Since then all other Zionist groupings, while accepting the Basle Programme

by KALM AN SULTANIK in principle, invested their own ideologies into its meaning.

A HOM ELAND The Basle Programme set forth the fundamental aims of modern Zionism — the creation of a homeland for the Jewish people. The programme was concise, understandable and to the point. One could accept it or refuse it, but there was no doubt to what it aspired and to what was expected from those who accepted it.

During Herzl's lifetime, the World Zionist Organisation could be describ­ ed as a loosely-connected federation of Zionist societies, which combined to form territorial federations in each country. Each federation selected its delegates to the Zionist Congress, at which the governing bodies of the World Zionist Organisation — the Actions Committee and the Executive — were elected.

Throughout Herzl's brief tenure in the movement, partisanship was submerged. Upon his death, however, it became a built-in element within the World Zionist structure. Religious Zionists founded the Mizrachi, the Socialist-Zionists established the Poale Zion. They were followed by other political factions w ith their own par­ tisan ideologies and specific interests.

Still, the great majority of Zionists sup­ porting the Zionist ideal in its widest meaning, referred to themselves — for lack of a more specific definition, as “ General Zionists".

In the early days of General Zionism, no distinction could usefully be made between the development of the Zionist Organisation and the work of General Zionism. Virtually its entire leadership and rank and file comprised the mainstream of Zionist growth and activity in all facets of the movement, and as such were responsible for its

basic political and economic achieve­ ments.

General Zionists concentrated their ef­ forts in the Diaspora to carry out the Basle Programme by the furtherance of Zionism, by engaging in public efforts to secure Jewish rights in Eretz Israel, and in raising funds for the economic develop­ ment of the country. They constituted the middle-of-the-road, liberal elements maintaining the eguilibrium of the m ove­ ment. They represented the original Herzlian Zionists, labouring for the crea­ tion of a Jewish State for the benefit of all Jews regardless of social, religious or political beliefs.

W ith the passage of time, the party system with its strife and squabbles grew enormously. As the Yishuv in Israel grew, the vested interests of pressure groups grew in proportion.

Differences also arose among the General Zionists in Israel and spilled over into the Diaspora.

A t Congresses and Actions Commit­ tee meetings, the party schisms became more and more evident, to the detriment of our own national interests by creating, both in Israel and abroad, party institutions of its own. While par­ ty organisations began developing separate world unions based on a fusion of Zionist philosophy and pro­ grammes grounded in outside ideologies — revolutionary or religious in scope — General Zionism remained aloof from all these outside ideologies and strove for the full implementation of the Basle Programme.

Prominent among the groups that were formed within the main body of General Zionism was that known as "G roup A " , which professed loyalty to Dr. Weizmann's leadership. They represented much of the middle class as well as the pioneering Zionist youth settlements which worked in coopera­ tion with the Labour Movement in Palestine. Another grouping, "Group B ", viewed w ith misgiving the growing political and economic strength of Labour and formed a rival political force to advance the interests of private enterprise.

Efforts to reunite all General Zionists in one world organisation proved futile.

However, in 1946, after W orld War II, shortly before the 22nd Zionist Con-

(continued on page 24 )

THE BETH DIN (Rabbinical Court of The Federation of Synagogues)

daily session

9-11 GREATOREX STREET, LONDON, E1 5NF SUNDAYS

a.m. - I

a.m. - 4 p.m THURSDAYS MONDAYS Members of the Jewish Community are invited to consult the Beth in all religious matters and general problems Clerk to the Beth Din: Rev. I. M. Braier, 9-11 Greatorex Street, London, E1 5NF Telephone: 01-247 4471

Congress, our Confederation was represented by 116 delegates from 33 countries.

A GOLDEN THREAD (continued from page 23)

gress, a new World Confederation of General Zionists came into being in Basle, embracing all groups, under the leadership of Dr. Israel Goldstein. This body outspokenly supported the de­ mand for Jewish statehood which was reaffirmed by the 22nd World Zionist Congress in Basle.

This unification, which was put into effect as a loosely-organised body in 1946, came to an end in 1956. It became increasingly evident that the Confederation was a house divided between two irreconcilable camps: those who favoured identification with political parties in Israel, and those who remained faithful to the traditional General Zionist principle of non­ interference in Israel's internal politics and non-alignment with any political parties in Israel.

Non-Identification

There is not a country in the world with a sizable Jewish community where a con­ stituency of the Confederation does not function. The change in Government in Israel, where the reins of State have been taken over by the Likud, did not affect the strength of the Confederation. We have succeeded in establishing our credibility as well as the validity of our ideological credo. Both are stronger now than ever before. Ever since the reorganisation of the Confederation on a Diaspora basis, we have had to fight hard in the communities to prove the credibili­ ty of our non-affiliation with any political party in Israel.

The Constructive Fund of the Con­ federation which operates in Israel along the same non-party lines, has established and supports five youth villages in Israel, where 2,000 children receive their educational and social up­ bringing. They are the Dr. Israel Golds­ tein Youth Village, Nevei Hadassim, Nitsanim, Alonei Yitzhak and Magdiel.

These villages receive annual alloca­ tions of about US$200,000. Assistance is also extended to schools, youth clubs and other educational institu­ tions launched by the Sephardi Com­ munity. The Construction Fund grants to new immigrants, irrespective 'loans ---------............................." l y i a m o , iilC O U C U U V t; of party affiliation, through the various Settlers' Associations in the country, in order to aid them in the acquisition of furniture, workshop equipment, or equipment required by members of the liberal professions. In the period of its existence, the Fund has granted a total of 6,573 loans amounting to IL 35,000,000 and often averted —— UI I Lo I I avci LCU the lilt? yerida from the country of many peopie who were on the verge of despair due to absorption problems, such as housing.

As a result, in March, 1958, a con­ ference of those who believed in non­ identification took place in London.

This conference decided to reconstitute itself on a Diaspora basis as the Confederation of General Zionists, and adopted a platform outlining the aims and purposes of the Confederation, setting forth a pro­ gramme of constructive effort on behalf of Israel as a whole and the Jewish communities in the Diaspora unaffiliated with any political party in Israel. Dr. Goldstein and Mrs. Rose Halprin were unanimously elected CoChairmen of the reconstituted World confederation, now to be known as the World Confederation of United Zionists.

Inasmuch as the Confederation does not subscribe to any political party af­ filiation in Israel, but identifies with Israel as a whole, its political history The Confederation has launched a cannot be measured in terms of "Shnat Sherut" project, under which representation in Israel. However, if young people come for a year's stay in the history of an organisation is the c o u n try and w o rk on the kib b u tmeasured in terms of its expanding or zim. Some 50 per cent choose to re­ contracting membership, and the main permanently in Israel; others, steadfast adherence to the philosophy assume Zionist leadership abroad and of Klal Israel, indicating the dimension eventually come on aliyah. Through of its appeal to the masses, then the our Fund, the Confederation has built growth of the Confederation as re­ dormitories at kibbutzim Usha, Bahan elected at the World Zionist Congress and Hasolelim and also helped other is truly remarkable. kibbutzim in extending their accom­ When the Confederation was modation for the young people of reorganised on a Diaspora basis in Lon­ "Shnat Sherut." don in 1958, its strength at the Con­ On the initiative of the World Con­ gress that preceded that date was 54 federation of United Zionists, a world delegates from 12 countries. At the last conference of non-party youth convened

Shnat Sherut 7

24

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in Israel in 1972, to launch a world youth movement. The founding conference had the participation of delegates sent by Hasachar — Young Judea, Hechalutz Lamerchav, a pioneering youth organisation founded in Argentina over 30 years ago; Chazit Noar, another South American youth organisation set up by Conservative Jewish communities in Latin America and the Comite, which is a roof organisation for non-party youth centred in South America. These organi­ sations maintain diversified Jewish educa­ tional and Zionist activities: many of their mem^ ers , come on aliyah to Israel, setting up kibbutzim Maagal and Neot Mordechai or have existing ,-<«

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A Landmark The Confederation House in Jerusalem was recently acquired from the Jerusalem Municipality in 1978.

Originally a Greek monastery, known as the St. George Building, and located near the King David Hotel, it is a landmark. The Confederation has signed a contract for its reconstruc­ tion. It is expected to house the offices of the World Confederation and some of the constituent organisations of the Confederations. The other three floors will serve as a cultural centre for youth and adults in Jerusalem. The Con_.•

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X h !' " ° Uf 15 expected to be tf 'nished Wlthl" two years, in time for nrL !

Pen'n9 ° f the next Zionist Con" gress.

As has been the policy of the World Confederation, meetings and con­ ferences have been held prior to the Zionist Congress and Actions Commit­ tee in order to discuss issues of the -7 - • . f / ° n.LSt movement coming up at either t 6 Con9^ess or th|f Actions Committee ' ^ ed,ately following thereafter.

At these meetings, the policy of the Confederation is discussed, thrashed out, and decided. It then becomes the official policy of the Confederation, binding the leadership to carry it out whether in the Actions Committee, the WZO Executive or other bodies.

If one studies and analyses these ..

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P °l,cies, one comes to the conclusion

that they are in accordance with and stem from the basic philosophy of the World Confederation of United Zion­ ists, not to interfere with any internal politics in Israel, not to support any segment or political party, but Israel as a whole, and for the welfare o f the Jewish people.

Our constituent organisations have likewise followed the same philosophy in theory and in practice — and Hadassah is the best example, with its (continued on page 25)

A LIFETIME’S SEARCH ENDS

outstanding medical achievements in Israel, not for a section or a group, but for the entire people of Israel. Other women's organisations are developing their own projects for their own party affiliates in Israel, such as Mizrachi, Pioneer Women, etc.

Now, more than ever, it has becom e evident that party Zionism, as practised by other groups, is completely outdated in the era of the 32nd year of Jewish statehood, since the vast majority of Diaspora Jews live in the free Western world in a pluralistic society, where neither anti-semitism nor discrimination are governmental policy. The brand of Zionism practised by Zionist parties dates back to the pre-Holocaust period, when the bulk of world Jewry lived in an East European setting of discrimination and persecution — a people apart and ghet­ toized .

lifetime's search brought an American couple across the Atlantic to Bethnal Green.

It was there that Norman and Millicent Dachman found clues that led them to the burial place of Millicent's grandmother, also named Millicent, who died in

tion and of the WZO, Hadassah is itself playing a primordial role in the realisa­ tion of Herzl's dream, by presenting our youth with the challenge that is in­ herent in the total vision of the unity of the Jewish people, the strength and security of the State of Israel and the centrality of Israel in Jewish life.

THREE CONGREGATIONS AT MELAVA MALKA

A

'Anachronistic' To ask Jews in the Diaspora to af­ filiate with Zionism in the Diaspora through alignment with a Knesset par­ ty in Israel, is accordingly wholly anachronistic.

It is vital to distinguish between political parties functioning in a democratic State and political movements like Zionism, the national liberation movement of the Jewish people. In a sovereign State, even leaders who accept the primacy of na­ tional interests have to yield conces­ sions during elections or while in o f­ fice, and to compromise with pressure groups. But Zionism as a national liberation movement must serve as a galvanising force whose only goal is the primacy of the State of Israel and the survival and unity of the Jewish people. I deliberately say "prim acy", not "centrality", since I want to con­ vey the idea that in all circumstances Israel must be accorded the prime posi­ tion.

To draw today's alienated youth, which looks upon our movement as a fund-raising cult, into our movement, Zionism must be linked w ith Herzl's Jewish national-universal vision. Party Zionism will not stir them.

Let us remember that Herzlian Zionism lives on as the basic requisite of a programme that takes into ac­ count the present dynamic era in the western world, in which Jewish youth yearns to play a part. As the major and largest constituent of the Confedera-

Melava Malka was held in the Kasler Hall at the close of Shabbat Parshat Yithro, at which Mr. L. Gayer, President of Fieldgate Street Great Synagogue, was in the chair.

The function was arranged by the Federation of Synagogues in associa­ tion w ith the East London Central Synagogue, Fieldgate Street Synagogue and Great Garden Street Synagogue, and the gathering included representatives of the three Congregations.

In an opening address, Rabbi Frydman referred to the sudden loss of Rabbi Eliezer Spector, former education Director of the London Talmud Torah Council, the previous day, and paid tribute to Rabbi Spector's devoted services to Jewish education.

Rabbi A. F. Herling of the East London Central Synagogue spoke of the triple mission of the Jewish people — the duty to spread the belief in monotheism, as well as the moral codes based on that belief to the na­ tions of the world, their obligations towards their fellow Jews, and particularly the support of the Yishuv in Eretz Yisroel; and the duty of each Jew to raise his own spiritual and ethical standards of behaviour.

The Rev. L. Shaposnick, Minister of the Great Garden Synagogue, spoke of the world in crisis and emphasised that the nations had reached a stage in history when the alternative to acceptance of the ethical code incorporated in the Ten Commandments, appeared to be total destruction. He reminded his audience that according to the

Bethnal Green at the age of 30.

By chance they passed the Federation of Synagogues H.Q. in Greatorex Street, Stepney, where staff gave the exact location of the grave in a North London Jewish Cemetery.

The Dachmans came to Bethnal Green because they assumed Millicent Nudelman, who lived with her husband and four children in the old Rothschild Dwellings in Spitalfields, would be buried locally. But she was buried at Edmonton.

Mrs. Dachman said: "On our way to an old East End cemetery, we passed the Federation build­ ing. There we were given the actual plot number and location of my grandmother's grave at Edmonton."

Midrash, Mt. Sinai itself was poised above the heads of the children of Israel, who were told: "either accept these Laws or your burial will be in this wilderness".

Jewish Learning The Guest Speaker, Rabbi (now Dayan) Israel Gukovitski, Rav of the Springfield Synagogue, devoted his address to the necessity of Jewish learning for the survival of the Jewish peopie. It was a fact of Jewish history and destiny that whenever great centres of Jewish learning were threatened with destruction, new centres were established elsewhere, and it was significant that w ithout realising why, the founders of the great Yeshivot in England and in the United States of America had created these bastions of Torah before the destruction of the Yeshivot, schools and colleges in Europe during the Nazi holocaust.

Another amazing factor in recent history was the birth and growth of the Ba'al Teshuvah movement, through which thousands of young men and women, many of whom, particularly in Soviet Russia, had been entirely divorced from Jewish life for generations, had spontaneously reached out towards the light of Torah learning, The Federation of Synagogues, said Rabbi Gukovitski, through its support for Torah Institutions, must be in the vanguard of this return to Torah life.

The proceedings ended w ith a vote of thanks by Mr. J. L. Cymerman, Vice-President of the Federation of Synagogues.

Refreshments were provided by the Ladies Guild of Fieldgate. Street Great Synagogue.

25

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CLAPTONS ACTIVE FUND-RAISING

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A SPECIAL ANNOUNCEMENT

TOMBSTONE INSURANCE The increase in vandalism in Jewish Cemeteries, which has become prevalent recently has, unfortunately, resulted in cases of serious damage to Memorial stones. We have learned that many relatives are unable to replace stones owing to their high cost.

We are pleased to advise you that we have now negotiated, through Lloyds Brokers, an insurance scheme which will alleviate the hardship of replacing the Memorial, covering claims up to £1,000. (Additional cover can be arranged on request).

The charges will be £15.00 per annum, to include maintenance of the grave. Should you wish to enter a five-year agreement the premium will be reduced to only £60.00, payable when effecting the agreement. For double Memorials, the premiums will be £17.50 per annum, or £70.00 for five years.

To enable us to effect cover on your behalf, please complete and detach the slip below, and return it to us as soon as possible together with your remittance.

L. GAYER/S. SYNETT MICHAEL GOLDMAN Treasurers, Burial Society

From the time of the last issue of the Hamaor, Clapton Synagogue has been very active and involved in raising funds for the support of important hospitals and institutions in Israel.

It has sent substantial amounts of money to the following: the Laniado Hospital Natanya; Afula Hospital; Alya Hospital Jerusalem; Magen David Adorn; Operation Wheelchairs; British Na'Amat; Wizo Vocational School for Spastic Children; Institute for the Blind Jerusalem and the Ben Shemen Youth Village.

All these donations have been coupled with the name of the FEDERATION OF SYNAGOGUES. Clapton Wizo has also been very active and has had regular meetings, being addressed by prominent speakers of the movement.

The Clapton Cultural Club has carried on its activities and has raised considerable funds to help the Jewish Home and Hospital at Tottenham and also Ravenswood.

A SEUDAH SHLISHIS was held on Shabbat Chanukah and was ver\ successful.

Secretary

FEDERATION OF SYNAGOGUES BURIAL SOCIETY Proposal Form — Riot and Malicious Damage — for Tombstones Policy underwritten at Lloyds.

To: BACKHOUSE, c/o Morris Lederman House, 9-11 Greatorex Street, London E1 5NF. Name of Proposer..................................................................................

Address..........................................................

Location and Description of Tombstone: Cemetery: *Edmonton/Rainham Name(s) of D e c e a s e d ...................................

Date Memorial erected................... Position: Block............Row State whether single or double Memorial: *single/double Period of insurance required: *one/five year(s) *Cheque/Cash enclosed £ (Cheques payable to "Backhouse" above address) *Delete as appropriate

JUNIOR CORNER Answers to Pesach Crossword Across: 1. Matzoh 5. On 6. Moon 7. Of 9. Raisin Down: 1 . Moror 2. An 3. Zion's 4. Hen 8. Fat 10. In

I hereby certify that: (a) The Tombstone is in good condition. (b) The statements made in this proposal are true and complete and such proposal shall be the basis of the contract between me and Lloyds, and I agree to be bound by the conditions contained in the master policy in the name of the Federation of Synagogues Burial Society.

............................................. (signed) .................................................. (date)

(See page 15)

Answers to Jumbles LULAV. SEDER. SIDDUR. MEZUZAH. KIDDUSH. PESACH. (see page 15)

RABBI ELIEZER SPECTOR

W e regret to record the sudden loss of Rabbi Eliezer Spector on Friday, 18th Shevat. Rabbi Spector was born in Russia in 1913 and was brought to this country at an early age. He studied at Etz Chaim Yeshiva in London and gained a reputation for Hasmodoh — with studying continuously diligence and in depth.

Rabbi Spector trained as shochet, but was far better known as a teacher. He had been Headmaster at Grove Lane Talmud Torah and at the New Synagogue, and had also lectured at Jews' College. He served as Rav and Minister at the Walford Road Synagogue for nearly 40 years, and was appointed Education Officer of the London Talmud Torah

MR. JOE LASKI 'He made thousands of friends’ abbi M . Frydman writes: Joe Laski, a member of the Ohel Shem Synagogue, who passed away last November, was an outstanding character. He had made thousands of friends. He loved people, ready to help everyone. By trade a barber, he served his clientele with devotion. He was a proud Jew , devoted to his Jewish faith. In the Synagogue he was a tow er of strength. Simchat Torah was his day: he showed great joy when dancing w ith the Torah and especially when he was Chatan Torah, the whole Congregation was full of exuberance.

He originated from the East End where his father was the President of the Commercial Road Syna­ gogue.

It could be said of him, that he did great honour to the AngloJewish community. He was loved

by Jew and non-Jew alike.

He is survived by his w ife, to whom we send sincere condo­ lences.

May his dear soul rest in peace.

Council of the Federation of after Synagogues soon its establishment some 15 years ago.

He was closely associated with the — —.............................................. ■—

'A lifestyle founded on three basic pillars of Judaism...’

Lubavitch Movem ent, and by personal effort, raised substantial sums for the Vocational School in Kfar Chabad, the Lubavitch settlement in Israel.

At a Hesped arranged jointly with the Federation of Synagogues at the Bridge Lane Beth Hamedrash, where the Niftar prayed during the last years of his life, eulogies were delivered by the Rav Rashi Emeritus, Dayan Michael Fisher, the Rav of the Synagogue, Rabbi S. M. Winegarten; Rabbi Chonen Unterman and Rabbi Ephraim W olf of Kfar Chabad.

Gemilluth Chatsadflm. He mentioned particularly * in connection with the aspect of Avodah — that Rabbi Spector was a delightful Chaz&n whose sincere devotions inspired the Congregation in their prayers.

EEabbft Unterman spoke of Rabbi Specter's charm and ready smile towards everyone. Always prepared to help those in need, he made friends out of potential enemies.

Rabbi Fisher emphasised the efforts Rabbi Spector had devoted to Jewish education and suggested that to the extent he had neglected his own beloved Torah study in the interests of raising Jewish educational stndards in the community, Rabbi Spector had sacri­ ficed the possibility of achieving the eminence in learning which was his potential.

Rabbi Wolf spoke in the highest terms of Rabbi Specter's intensive efforts on behalf of Kfar Chabad, for which they were deeply indebted.

The Hazkarah was recited by the Rev. Reuben Turner.

We extend profound sympathies to Mrs. Spector, her daughters and family.

MR. JOEL LITM AN ‘Devoted service to Finchley Central Synagogue’

TA LM U D IC SCHOLAR DATAN DR. S. HERMAN writes: Rabbi E. Spector was a man whose talents perhaps did not receive the full recognition that they deserved. Coming from distinguished Rabbinical stock, he was a most eloquent speaker, remarkable Talmudic scholar and a an of great personal charm. His popularity flourished in any circles.

Appropriately enough, 1 first met h i in the classrooi some 35 years ago.

Throughout his career, he combined his ilnlsterial duties with teaching both young and old.

In his capacity as Education Officer for the London Talmud Torah Council, he was responsible for the Jewish education of thousands of children over the years.

His own homo was a "meeting place for the wise" where he conducted dally Shlurim for students of all ages. He was an untiring and very successful raiser of funds for worthy charitable causes, Including in particular, the Lubavltch Foundation of Kfar Chabad.

He will be missed by a very wide circle of friends and admirers.

RABBI WINEOARTEN described the late Rabbi Specter's life-style as having been founded on the three basic pillars of Judaism, Torah, Avodah and

W e regret to record the sudden passing of M r. Joel Litman, a former President of Finchley Cent­ ral Synagogue and member of the executive of the Federation of Synagogues.

M r. Litman had been associated w ith the Synagogue since its establishment and had served as an Honorary Officer and President for very many years.

He was extremely generous both towards the needs of his own congregation, and other charitable institutions.

A service in memory of the late M r. Litman was held at the Synagogue on Sunday, February 15, 1981, where the address was given by the Rav of the Synagogue, Dayan P. Braceiner, who spoke of the service rendered by M r. Litman to the Finchley Central Congregation w ith great devotion and distinction. M r. Litman had been a man of high integrity, gentle and humble, kind, and (continued on next page)

27

OBITUARIES RABBI I. L. ABRAMS R a b b i I. L. Abrams, Rav of the Wembley United Syngogue, whose sudden and untimely death occurred very recently, was previously Minister at two Federation Synagogues, the Shepherds Bush, Fulham & District Synagogue and subsequently, the Ahavat Shalom (Neasden) Synagogue.

A much-loved and popular Rabbi, he took a close personal interest in the welfare of individual members of his community and was involved in all aspects of social endeavour.

Apart from his work for the Visitation Committee, he was a Prison Chaplain and took a great personal interest in the welfare of individual Jewish prisoners.

He was a member of the

Association for Jewish YouthReligious Advisory Committee and lectured to Club leaders.

At a Memorial Service held at the Wembley Synagogue, the Chief Rabbi of the United Synagogue,

â&#x20AC;&#x153; A MUCH-LOVED AND 99 POPULAR RABBI

Dr. Immanuel Jakobovits, spoke movingly of the two aspects of Rabbi Abrams' tragically brief career.

Like his namesake Abraham he excelled in Gemi/uth Chessed: and as a Cohen even at his passing, and by his example, he endeavoured to raise the spiritual standards of his fellow Jews.

We extend our sincere sympathies to Rabbi Abrams' widow and daughters.

MR, JOEL LITMAN (Continued from previous page)

generous, possessed of deep human sympathies, he said. His passing had created a void in the hearts of many who had the privilege of knowing and working with him. During Mr. Litman's Presidency a Kelim Mikveh had been provided at the Synagogue, and he had taken a keen interest in the progress of the local Talmud Torah.

He would be remembered particularly for his abiding warm interest in the affairs of the Synagogue. His passing was a challenge to the congregation to try and emulate his communal interests and activities.

Hazkarah was intoned by Mr. H. Rich who also conducted the service.

The Editorial Board of "Hamaor", extend condolences to Mr. Litman's family.

EUROPEAN RABBIS' MEETING The Editorial Board of HAMAOR extend sincere condolences to:Sir Isaac Wolfson Bart and his Mr. H. Kaye on the loss of his family on the loss of Lady mother Wolfson Mr. M. Lander on the loss of his The family of the late Dayan S. mother Baumgarten Mr. Hayim Pinner on the loss of The family of the late Rabbi his mother Eliezer Spector Mr. Julian Ullman on the loss of The family of the late Rev. J. his wife Steinhart Mrs. N. Roos on the loss of her The family of the late Mr. Joel father (Mr. P. Weiser) Litman, Mrs. R. Brett on the loss of her The family of the late Mrs. S. husband Rurka Mr. J. Kitsberg and Mrs. Nodel The family of the late Rabbi S. and their family on the loss of Warshaw their brother The family of the late Rabbi I. L The family of the late Rebbetzin Abrams Malka Singer (widow of Rabbi J. Dayan Dr. S. Herman on the Singer) loss of his brother Mr. David Hyman on the loss of Rabbi A. F. Herling on the loss his brother of his sister Mr. E. Schindler on the loss of Rev. S. Milch on the loss of his his wife wife Mrs. P. Burns on the loss of her Rev. Malcolm Weisman on the Mother loss of his mother Mr. & Mrs. Son on the tragic loss of their daughter, son-in-law and grandchildren

T h e Standing Committee of European Rabbis met for the first time in Jerusalem under the chairmanship of Rabbi M. Warshavski of Strasbourg. The meeting took place in the Plaza Hotel from January 13-19, 1981. Among those present were: the Chief Rabbi, Dr. Immanuel Jakobovits, the Federation of Synagogues Emeritus Rav Rashi, Dayan M. Fisher; Dayan P. Toledano, Dayan Appel, Rabbi A. Jackson, Dayan C. D. Kaplin of Britain, Chief Rabbi M. Rosen (Romania), Chief Rabbi A. Toaf (Italy), Chief Rabbi M. Just (Holland), Emeritus Chief Rabbi J. Cohen, Chief Rabbi D. Rosen (Eire), Chief Rabbi Emeritus Shuster (Holland), Rabbi M. Firon (Zurich), Rabbi J. Grunwald (Munich), Rabbi A. Shoshanah (Paris), Rabbi Holzer, Rabbi F. Sheinfeld, Rabbi S. Kovalski (U.S.A.), Rabbi A. Markus and Rabbi M. Rose, (Secretary) of Israel.

Many problems concerning the religious life of European Jewry were discussed and various important decisions were taken particularly regarding closer cooperation of the butei Din in the Golah with the Israeli Batei Din in all matters concerning conversions and Gittin.

At the invitation of the Chief Rabbi of Romania, Dr. M. Rosen, the next meeting of the Standing Committee will take place in Bucharest on August 31.