Pesach 1982

'WO MERGER WITH UNITED SYNAGOGUE CAN BE ENVISAGED AT PRESENT

A STRONG FEDERATION OF SYNAGOGUES, 'AN ADVANTAGE TO ANGLO-JEWISH ORTHODOXY'

TkeFederaftlon of Synagogues could not envisage any form of

with the United Synagogue at the present Juncture, declared Its President, Mr. Morris Lederman, in a statement to "Hamaor" concerning b on this subject____ Jews' College Chairman, Mr. Marmorstein.

HAMAOR J O U R N A L OF THE F E D E R A T I O N OF S Y N A G O G U E S

VOL 17. No 7.

5742 — April

1982

PESACH 50p.

Speaking at a kiddush at Sinai Federation Synagogue, Golders Green, Mr. Marmorstein referred to the "increasing disunity and divisiveness in // Anglo-Jewish O rthodox said there was no iustific perpetuation of "religious apartheid" as between the United Synagogue and the Federation of Synagogues.

Mr. Marmorstein then went on to say that ultimately, union was the only real answer, but as first steps, the spiritual and lay leadership of both these bodies might well consider proposals for a united Beth

£100,000 enlargement of Loughton and Chigwell Synagogue building

i

Loughton & Chigwell District Synagogue is to enlarge its shul by extensions at the front and rear o f the building at a cost of more than £100,000.

This will mean that the synagogue, which now rents a local school to accommodate the 80-100 children who attend Sunday morning religious instruction classes will have 7-8 classrooms for the rapidly expanding amount of children of the community.

This plan, agreed upon some two years ago, has been brought to fruition by the hard work o f the dedicated and industrious Board o f Management under the Chair­ manship o f Mr. Ken Brown, assisted by the planning, designing and fund-raising efforts of the Building Fund Chairman, Mr. Phillip Leigh and his enthusiastic com­ mittee.

The project is being funded by a generous

loan from the Federation of Synagogues of £100,000, which is approximately twothirds of the estimated final building costs.

When completed, the extension will also serve as a social and cultural centre for the rapidly expanding Jewish Community. It is also envisaged that it will attract a large number of new members who are moving into the Borough from neighbouring com­ munities.

A MEETING PLACE Another of its important functions will be as a meeting place for the numerous Jewish charitable and cultural organisations in the area.

Mr. Morris Lederman, President o f the Federation o f Synagogues, has been asked to lay the foundation stone at a ceremony which will take place in April. It is to be attended by numerous religious and civic dignitaries.

At prayer in Romania: At front: the Emeritus Rav Rashi, Rabbi Michael Fisher, Dayan P. Toledano (with Sepher Torah) and Rabbi A. M. Rose (See report of visit to Romania on page 15).

Din, a joint kashrut authority and a central educational authority, plus an interchange of pulpits and cultural activities and an interchangeable membership scheme not involving ts. He said the main beneficiary of the present situation was the Reform movement.

'Co-operation' Mr. Lederman pointed out that the Federation had originally been a parent body in both the Kashrus Commission and the London Board for Jewish Religious Education. In fact, the Federation had been the main influence in the formation of the Kashrus Commission in pre-war days and had also fully participated in the establish­ ment of the London Board after the War when the Federations Talmud Torah Trust had m erged with other education bodies to form the Board. The arrangem ents in both organisations had worked satisfactorily for many years under wise and practical leadership.

However, in the fifties and sixties a new attitude on the part of the United Synagogue had m ade it impossible for the partnership to continue. This was old history.

The reasons for the establishment of the Federation as a separate entity nearly 100 years vears ago, aao. were numerous and complex - but many of these reasons are still valid, Mr. Lederman stressed.

The day might com e when changes in the structure and outlook of the United Synagogue might make a m ore formal association feasible, but that day seemed far off. However, he said, his personal view was that there was no inherent virtue in O rthodox Jewish communal organisations all combining under one roof. Diversity in unity — rather than uniformity — had m arked advantages The Federation of Synagogues Executive had always striven to eradicate divisiveness in the O rthodox community and would be happy to cooperate in mutual understanding in any schemes which could benefit the community as a whole. In the present critical situation, a strong and independent Federation of Synagogues could only be to the advantage of Anglo-Jewish O rthodoxy, he said.

'HAMAOR' CONTENTS: See p.2

THE PRESIDENT’S COLUMN O n c e again, Passover, the Festival of Freedom and National Independence, rapidly approaches, reminding us of the establishment of our people in the Promised Land. As a kehilla, the Federation of Synagogues can proudly claim to have supported, in no mean measure, the re-establishment of the Yishuv since the early years of the century.

At a time when others far wealthier than ourselves turned a deaf ear and a blind eye to appeals from Eretz Yisroel, we sent off tens of thousands of pounds — in addition, it must be stressed, to the substantial help we gave to our helpless brethren back in der Heim' and to persecuted Jews all over the world.

This was possible only because of the conscience, love and feeling of our members towards the Land and people of Eretz Yisroel. Thankfully, these sentiments are inherited by our present generation of members, who continue to show their loyalty in a practical manner.

The result of the first Combined Federation Kol Nidrei Appeal made in our Synagogues on Yom Kippur last year, has proved a success beyond our expectation. As reported in detail elsewhere in this issue, the money is earmarked to provide a dialysis unit at the Laniado Hospital in Nethanya. We hope to complete our payments for this project in a few short years and then start on a new, equally essential, scheme.

My thanks to all involved for your wonderful support. I know that with G-d's help I can rely on your co­ operation in the future.

Pesach is a time when we _ . particularly concerned to maintain the spirit of kashrus and, in this connection, our kehilla aims to provide facilities for the Jewish public through our Beth Din and the London Kashrus Board. During the past year, the Board's work has grown apace, and the number of functions supervised has considerably increased. The London Kashrus Board will develop still further, as long as the Jewish community — particularly the Jewish housewife — remember that kashrus is an essential ingredient in the future identity of our nation.

C O N TEN TS SPECIAL ABT1CLES Pages SYNAGOGUES Pages IU N 10B CORNER

People wonder why there is need for so many organisations to supervise shechita and kashrus in London. I am in full sympathy with the question. There can be no doubt that unity in these fields would be a desirable asset, and the Federation's leadership has continually advocated this goal. But unity is possible only if an independent Kehilla such as ours is able to express a view and to exert some influence on communal

policy in these spheres. Merely to play the role of observer as a permanent minority in committees where our opinions are ignored and decisions are always taken by others, is in no way acceptable. A solution that provides for fair representation and consideration of our aspirations can, and must, be found.

May I take this opportunity of congrat­ ulating our Loughton congregation and its young, enthusiastic leadership, on the ambitious project they have undertaken (report on page 1). Apart from our practical help, we wish them every success in their venture, and pray that the Loughton, Chigwell & District Synagogue will grow from strength strength.

Wishing all our members, and our readers, a very Happy and Kosher Pesach. Next year in Jerusalem!

KOL NIDREI APPEAL 1981 A t rtporltd in tho last Uoue of "Hamaor", the Kol Nidrei Appeal la Federation Synagogues last You Kippar was devoted to tho Laniado Hospital la Kiryat Sans, Netanya.

Over £16,000 has already boon received towards tho profoci — a dialysis unit at tho hospital which will bo dodlcatod la tho aamo of tho Fodor ado a of Synagogues and its participating congregations.

Tho actual sn on n h received to far from Synagognot are as listod bolow. In dno course, oach congregation will bo son! an official recolpt for tho total contributions of tholr mombors, direct from tho Laniado Hospital. It should bo emphasised that tho Hospital will receive tho total snau dona tod, without deduction, as all expenses are borno by tho Federation.

A fow donors hare still to honour plodgos mo do last Kol Nldrol night, and wo look forward to recoiling tholr choguos in tho Tory aoar future.

Tho total cost of tho Dialysis Unit is approximately £60,000 and it is hoped that tho Appeal will reach this target in three to four years. Subsequently, tho representative Appeal Council will decide to which protect tho Kol Nidrei Appeal will, In future, be dodlcatod.

AMAVATM SHALOM SYNAOOOUE BETHNAL OREEN SYNAOOOUE CLAPTON SYNAOOOUE CROYDONSYNAOOOUE EAST LONDON CENTRAL SYNAOOOUE FINCHLEY CENTRAL SYNAOOOUE FIELDOATE STREET OREAT SYNAOOOUE GREENFORD SYNAOOOUE OREAT OARDEN STREET SYNAOOOUE ILFORD FEDERATION SYNAOOOUE LOUOHTON CHIGWELL A DISTRICT NOTTDfO HILL SYNAOOOUE OHEL SHEM SYNAOOOUE i « OS BUSH SYNAOOOUE SINAI SYNAOOOUE SHOMRE1 HADATH SYNAOOOUE SPRINGFIELD SYNAOOOUE TOTTENHAM HEBREW CONGREGATION WOOLWICH A DISTRICT SYNAOOOUE WEST HACKNEY SYNAOOOUE YAYNEH SYNAOOOUE YESHURUN SYNAOOOUE T otal as at 4«h M arch 1982

6 6 0 .0 0 6 3 .0 0 1 ,6 0 4 .1 0 2 9 0 .0 0 6 0 0 .0 0 1 .3 4 1 .0 0 1, 000.00

9 1 1 .0 0 3 0 9 .3 9 2 ,1 1 3 .9 0 9 0 9 .0 0 9 7 .0 0 2 6 0 .0 0 4 3 7 .0 0 2 6 7 .9 0 3 1 0 .0 0 190.00 100.00 9 0 0 .0 0 1 9 0 .0 0 6 0 0 .0 0 3 .6 4 0 .0 0 £ 1 6 ,2 3 0 .4 3

SIN AN D CRIME e dictionary definition of "sin" is, "a transgression against divine law or principles of morality", a breach of the duties owed by man to his Creator which does not affect his fellow men. "Crime" on the other hand, is defined as "an evil act", an act committed by a person which causes harm to somebody else.

These words are aimed at those socalled "Kehillot" in Anglo-Jewry which carry out conversions, divorces and marriages which are not in accordance with the law of Moses and Israel as it has been understood and practised through­ out the entire Jewish world ever since the giving of the Law on Sinai.

WINNING

It makes one's heart ache to see and hear how these "Kehillot" are extending their activities and winning over many people to their false and damaging ideas.

It is greatly to be regretted that they are being helped to a great extent by a section of the Anglo-Jewish press.

Indeed, not so long ago, one organ dared in its columns to submit the mitzvot of our Torah to a kind of "Gallup poll", asking people in the street their opinion as to the validity of weddings conducted by a certain "Kehilla". This is a shameful act which even non-Jews would not have dared to carry out in relation to their religion. However, we cannot hinder their damaging activities, for we live in a free country, where everyone can say what he likes and serve his G-d in whatever way he finds suitable and convenient to himself. As long as nobody does anything to offend against public order, everybody is free to say and print — even in such matters as religion — whatever he likes in any way he likes.

For Orthodox Jewry there is only one path open — to use the same freedom of the spoken and written word and to exert themselves to speak and write for the attention of the Jewish public, explaining our ways and our standpoint to them.

Because our opponents do their worst, we must do our best, and hope that, with the help of the Alm-ty, we shall succeed.

But it is quite a different matter when they interfere in matters which touch on the holiest — and for us the most vitally essential aspects of our life, such as conversion, divorce and marriage. Then, these activities of theirs go beyond "sin" against G-d alone, against the eternal and holy laws of the Torah of Moses and enter the realm of "crimes"; the causing

EDITORIAL of irreparable harm to other persons.

When someone harms his fellow man, whether materially or in connection with his honour, it is a grave offence, but amends can be made for it. The offender can pay compensation or ask for forgiveness. The situation is different, however, when people actively help to carry out conversions, marriages and divorces which are not in accordance with the laws of Moses and of Israel, with the result that children are bom with a terrible blemish which can never be eradicated. They come into the world with a status which makes it impossible for them to enter Kahal Israel, for they have a blemish which millions of Jews all over the world recognise. It must be made abundantly clear to those respon­ sible that no matter how successful they may be in their work and in gaining adherents for their false ideas, and however many schools and shools they may establish, they will never succeed in vanquishing Orthodox Jewry. History has taught us that it is not so easy to uproot religion from the hearts and souls of any people, let alone us Jews, a "stiff­ necked people". Even if anti-religion gains a success somewhere, it is only temporary and, within a generation or

two, religion regains the upper hand — and with very much greater strength than ever before.

There is no greater crime in the world — and it is a crime that cries out to heaven — than to bring children into the world who can never enter Kahal Israel.

This is a harmful act which can never be repaired, and the unhappy children concerned can never forgiven it. This is a sin and a crime before which the gates of absolute repentance and penance are forever barred.

Our holy Sages tell us (Midrash Shir Hashirim, IV) that the Jews merited their deliverance from Egypt on four counts.

One of them was their high level of morality. They guarded jealously the purity, wholeness and sanctity of family life and the sanctity of the whole people.

We hope and trust that those who are responsible for the great tragedy of today will think again at this Holy festival of Pesach and will make "an accounting of the soul" (a cheshbon hanefesh) on the terrible harm they are bringing upon our holy people. We hope and trust that, in future, they will leave matters of con­ version, divorce and marriage in the hands of the competent, recognised religious authorities, who are the only ones fitted to ocupy themselves with such matters, which stand at the summit of the Jewish world.

3

IS ZIONISM A SECULAR CONCEPT? S ince

the establishment of the State of Israel, and before, until the present day, debates were conducted amongst the Jewish secular parties of all types, policies and tendencies concerning the meaning and implication of the term “ Zionism**.

Socialists from the extreme Right to the very extreme Left established their philosophy on the theory that Zionism means ‘socialism* loosely associated with Jewish ideals. The more nationalistic parties of the right linked their idealogies with the historical right of the Jewish people to the history contained within the borders of the biblical land of Israel. Their approach to Judaism was progressive, adapting the historical Jewish heritage to changing times and circumstances.

The early thinkers of Zionism accepted that a Jewish State required a new inter­ pretation. Halacha was no longer binding and Zionism was the new idealogy, expressing a supposed desire on the part of

the Jewish people to free itself of the restrictions and obligations of traditional Judaism, which was based entirely on the concept of a people chosen by the Almighty because of their acceptance of the Torah and conducting their lives in accordance with the precepts of Halacha.

The early intellectuals of Zionism paved the way of adherents of so-called Reform and Liberal Judaism to join the ranks.

dinim or mitzvot.

The Zionism of the National Religious Movement, however, is synomymous with authentic Judaism. Zion, or Zionism, for the Orthodox Jew, is the ultimate goal of the coming of Moshiach. From time immemorial, Zion was the most desired place to reside, and the ultimate aim of Orthodoxy was to rebuild the land to establish Torah institutions and keep Torah and Mitzvot in their entirety.

This profound desire of return to Zion is within the heart and mind of every religious Jew. The bond between the Jewish people and the land of Israel is absolute and permanent. When an Orthodox Jew is away from the land of Israel he knows, and feels, that he is in the Diaspora, which is the same as Galut — Exile.

by R A B B I M. FRYD M A N Until the establishment of the State, the Reform movement did not accept Zionism at all. They had entirely and purposely severed their attaachment to Zionist policy or activity of any kind.

In the last decade, however, they have formed common ground with the secular­ ists in the Zionist movement, although there is such a vast difference between the philosphy of the Zionism of Achad Ha’am, Bialik and Sokolow, and Reform Judaism.

Whereas the former sought to ‘modernise* Jewish thinking, approaching the idea of “ Let us be like other nations, O house of Israel!*’, the Reform movement had produced what was effectively a new religion, a bible concept without the Torah sh’Bal Peh — the oral interpretation of it — no Talmud, no Halacha and no obligatory

A Rift The rift that existed and still exists between the National Religious Party and Agudath Israel is only in their concept of Zionism. The National Religious Party, in conformity with its original name of “ Mizrachi**, adheres to the same “Shulchan Aruch ", the same precepts, the same HaJacha. The only difference is that the Mizrachi participated in the Zionist movement to whom Zionism was only of (Continued on next page)

THE FEDERATION OF SYNAGOGUES DERASHOT IN HALACHAH AND AGGADAH WILL BE DELIVERED ON SHABBAT HAGADOL APRIL 3. AS FOLLOWS: Dayan P. Braceiner FINCHLEY CENTRAL SYNAGOGUE, Rcdbourne Avenue, N.3.

After Mincha

Rabbi E. Salasnik WALTHAM FOREST HEBREW CONGREGATION Boundary Road, E l7 Before Musaf

Dayan Dr. S. Herman, B.A., Ph.D. AHAVATH SHALOM SYNAGOGUE Clifford Way. NW10 Before Musaf

Rabbi A.F. Herling EAST LONDON CENTRAL SYNAGOGUE Nelson Street, El After Mincha

Dayan 1. Gukovitzki SPRINGFIELD SYNAGOGUE Upper Clapton Road, E5

After Mincha

Rabbi A. Greenberg, WEST HACKNEY SYNAGOGUE Amhurst Road, E8

After Mincha

Rev. L. Gayer FIELDGATE STREET GREAT SYNAGOGUE Fieldgate Street, El After Mincha

After Mincha

Rev. I. Nodcl ILFORD FEDERATION SYNAGOGUE Coventry Road, Ilford After Mincha

Rabbi B. Blau STAMFORD HILL BETH HAMEDRASH Lampard Grove, N16 Before Mincha

Rev. H. Daviest CLAPTON FEDERATION SYNAGOGUE 47 Lea Bridge Road, E5 Before Musaf

Rabbi G. Lopian YESHURUNSYNAGOGUE Fernhurst Gardens, Edgware

Rev. M. Gingold WOOLWICH A DISTRICT SYNAGOGUE Angelsca Road, SE27 Before Musaf

Dayan C.D. Kaplin SHOMREI IIADA III SYNAGOGUE ^27 Finchley Road, NW3 Rabbi M. Smith SINAI SYNAGOGUE Woodstock Avenue, NW11

Before Mincha

Rev. L. Shaposnick GREAT GARDEN STREET SYNAGOGUE Greatorex Street. El Before Musaf

After Mincha

MIND OVER MATTER, PLUS A

cheerful heart doeth good like a medicine, but a broken spirit drieth the bones" — Prov. 17 v .2 2 .

We live in times of such stress and strain that unless proper precautions are taken, the effect upon one's nerves can well be serious.

Life is lived at an ever faster pace. In addition to the personal problems with which everyone has to cope, to a greater or lesser degree, one is bombarded by the media with the tragedies of the world, not weekly, nor daily, but every hour of every day.

It is all too easy to feel overwhelmed by it all. It is therefore essential to be able to turn daily to a sage and highly beneficial antidote that will not only enable one to cope but will raise one above it all, giving you a wonderful feeling of exaltation and calm serenity.

"A cheeerful heart doeth good like a medicine but a broken spirit drieth the bones," said King Solomon. In saying this, he knew what psychologists realise today, that the mind has an effect over the body. A

IS ZIONISM A SECULAR CONCEPT?

simple illustration of this fact is that mere words can make a person blush or break out into a perspiration. Mere worry can make a person physically ill. Excitement can cause blood pressure to rise dangerously etc. But these are adverse effects of mind over matter.

However, the converse, as King Solomon put it, is equally true. Cheerfulness, optimism, cultivated calm and relaxed attitudes are beneficial to the body, so that if one gives one's self a spiritual thought at the start of the day, to be inspired by throughout that day, to be meditated upon again and again, one can be truly uplifted and given courage, joy, hope and tranquillity of spirit. This in turn will improve one's physical well being; a new thought for each day, each drawn from that eternal and univesal source of comfort and inspiration, the book of Psalms.

But first for the foundation of it all, one should remind one's self at all times that everyone has within himself a very special source... none other than a "spark” from the Divine (c.f. Gen 2 v. 7 — "and He blew into his nostrils the breath of life.')

This breath comina from the Eternal must

by

DAYAN S. HERMAN be eternal. The glow, as it were, may be dimmed at times by unwise living... on the other hand, by right living and striving for spirtual and ethical values, the spark can be fanned into a divine flame.

The more one strengthens that bond in the Almighty, the closer one becomes to Him. The closer one comes to Him, the higher one must rise in one's own estimation and in actuality, above all one's difficulties. If this bond is sound and strong all else shrinks into insignificance. As Isaiah said, (40. v.31) "Those who direct their hopes to the Almighty, experience a renewal of strength" Such thoughts will raise one above the petty strains and stresses of life and even above the more serious perturbations of daycontinued on next page)

(Continued from previous page) secular significance. The Aguda’s objection to being part and parcel of the Zionist movement has been proved partly right.

The “ Reform” and even the “ Conser­ vative” movements are now seen as a real threat to the fabric of the Zionist move­ ment. Their demand for recognition as a religious authority in the State of Israel may, with the aid of the secularist elements, succeed in changing the status quo and they may eventually be granted the right to per­ form marriage and divorce.

Diaspora-minded Zionism in the secular sense has not succeeded in keeping up the momentum. It has not fired the imagination of the Jew. We find that the Jew is still Diasporaminded. Israel does not attract the masses to aliya. Zionism, as a liberation movement only, has failed biterly. The World Zionist Organisation is at the moment conducting an intensive membership campaign. The response throughout the world is signi­ ficantly poor. The reason is very obvious: Zionism lacks the magic of the faith of the Orthodox Jew in the return to Zion.

It was very surprising to read the analysis o f Anita Shapira, head of the Reseach Department o f the World Zionist Organi­ sation, confirming that Zionism was a secular movement only, ignoring altogether the Zionism o f almost 2,000 years, of the religious Jew. Zionism divorced from the religious concept has failed the Jewish people. It tried to change the uniqueness of the Jewish people.

The religious Zionists have succeeded in proving to the Jewish world that true Zionism is the bond of the Jew to the Torah, the land and to G-d.

MAZALTOV The Dayan Dr. and Mrs. S. Herman on the birth of a grandson.

Rabbi and Mrs. A. Greenberg on the marriage of their daughter.

Mr. and Mrs. H. Black, on the birth of a granddaughter.

Mr. H. Black on his installation as Life-President of Woolwich Federation Synagogue.

Mr. and Mrs. C. Pollack on the Barmitzvah of two grandsons and the birth of a granddaughter (their 11th grandchild).

Mr. W. Spilnick on his grandson's Barmitzvah.

Mr. and Mrs. S. Scodie (West Hackney Federation Synagogue) on the birth of a grandson.

Mr. and Mrs. I. Leigh (West Hackney Federation Synagogue) on their son's marriage.

Mr. and Mrs. L. Hilburn on the marriage of their daughter.

Mr. B. Morris (Vice-President, East London Central Federation Synagogue) on his 80th birthday.

Mr. M. Leifer on his 73rd birthday.

Mr. B. Trainis on the birth of a great granddaughter.

Mrs. Eva Gilbey on her grandson's Barmitzvah.

Mr. and Mrs. C. Hadar on the birth of their son.

Mr. and Mrs. S. W. Stuart on their Pearl Wedding anniversary.

Mr. and Mrs. S. Synett on their Ruby Wedding anniversay.

Mr. and Mrs. L. Delroy on their 45th Wedding anniversary.

Mr. and Mrs. Stuart Gothelf on their 25th Wedding anniversary.

Mr. and Mrs. David Hyman (Assistant Secretary, East London Central) on their Golden Wedding anniversary.

Mr. Abe and Mrs. Ramah Cohen on the birth of a nranHHaiinhtor

CONDOLENCES

Board

iaor extend sincere condolences to

The la Rabbi Dr. I. Ehrentreu The fa Nr. W. Rabson.

The la Nr. David Grlver.

The la Nr. Louis Llttman.

The fam la ily o l the late Nr. Noshe Wlnegarten Nr. Barnet Domb on the loss o l his son.

Nr. Israel Ragol-Levy on the loss ol his sister

A PROGRESS REPORT FROM KIBBUTZ BEIT KIMON_______ A S A T N O V E M B E R , 1981

Many of you were here a year ago for the

laying of the foundation stone and since that time there have been many changes contri­ buting towards the future development of our kibbutz.

The most significant of these changes has been the completion, of seven kilometres of tarmacked road, enabling, for the first time, complete, all-weather access to Beit Rimon Following its completion, many of our suppliers have begun delivering to the kibbutz, alleviating the previous necessity of ordering through Kibbutz Lavi.

Preliminary negotiations have been con­ ducted with Egged and we are hoping in the near future, to secure a bus service twice daily for Beit Rimon.

This week has seen for the first time, the arrival of the Mobile Post.

In addition, final connection to the National Gnd has recently provided us with electricity for all our needs and has relieved us of the burden of being reliant upon a generator.

With the amval, last November, of seven chavenm from the second English Bnei Akiva Garin and the recent amval of another couple from England, the total population has risen to 55. Included in this number is a contingent of 18 English chavenm. We have ten marned couples and six children.

All the living accommodation, present work and communal buildings are of a temporary structure. The completion of the Amalie Winter Complex, comprising Jonathan Grosberg House and Rosemary Rosenfelder

Kibbutz Beit Rimon is a new Kibbutz, founded two years ago by young members of English Bnei Akiva, near Kibbutz Lavi in Lower Galilee. The settlement is situated between Haifa and Tiberias.

While the pioneering group was able to occupy some former Army buildings on the site, the surrounding landscape was quite barren.

The following extracts from a progress report received by British

Emunah, give some indication of the courage and perseverance of our young brothers and sisters from England who have opted for the tough but satisfying life of a religious Kibbutz in Israel. We feel privileged to reprint this report.

Two of the members of the Kibbutz are the son and daughter-inlaw of Mr. A. Bemiger, the Secretary of our East London Central Federation Synagogue.

House, mark the first permanent structures.

The Mikveh, which is presently under construction, is due to be opened in a month's time.

Extensive ground clearance has laid the way for the building of our permanent houses, and we hope to be able to move within a year. In addition to this, a number of buildings have been constructed by the chavenm. These include, the cover for sorting and packing of flowers; and extension to our laundry (at present used by the clothing workshop) and the assembly of a large wooden hut which we received from Kibbutz Yavne to accommodate our clothing workshop.

THE W ORKLOAD

Agriculture — Last November we sowed wheat which was harvested towards the end of May. Also last November we sowed our winter crop of sorghum which we harvested three months later. This year we utilized \Vi times the land used last year, enabling us to plant an additional crop of clover. We are also presently working on a market garden protect which will involve 100 dunam of broad beans, pease and cabbage. Our total land in use amounts to 2,000 dunam.

Poultry Ho u m i — The last year has seen the opening of our two environment-controlled poultry houses and we are rearing chickens in eight-week cycles We receive them less than 24 hours after hatching and despatch them at an average weight of 4l^lbs In each cycle we despatch 40,000 birds giving an approximate 80 ton of meat The present flock is our fourth to date. We hope to add a further two poultry houses this year which will increase our output to 120 ton per flock, or a total yearly output of 480 tons B««i Hard — Our beet herd has 100 mothers and at present 60 calves grazing on 4,300 dunam of mountainside The sale of calves is expected to occur twice yearly — our first sale to Kibbutz Lavi was several months ago Within the next two years, we hope to add a milk herd of 200 milkers to our present herd riow arv — Working m conjunction with the Hill Agriculture Research and Development Station, we have, in the last year, extended the quantity and variety of plants under cultivation In addition to anemones, we have planted a variety of ornamental branches which are ail export-orientated and are completing their first season The Proteus which we planted Erev Shavuot. are this year giving their first crop of flowers.

Altogether we have succeeded in putting 12 dunam of hillside under intensive cultivation Our hope for the next two years is to prove the growing of flowers in previously considered adverse hill conditions a viable and commercial proposition Carpentry Workshop — Since May 1981 Beit Rimon has been sending people daily to work in the furniture factory at Kibbutz Lavi on a sub-contractors basis making children s playpens for a company in Tel Aviv Using Lavi's machinery (and help) we have to date manufactured over 600 playpens and are continuing to gain experience and expertise

Orchard — During the last year we have continued with the day-to-day working of the peach and plum orchard, which will hopefully bear fruit next year We are also preparing a new orchard in Sde Dan which will contain 40 dunam of avacado pears, 30 dunam of mango and 70 dunam of olives

VIIND O V ER M A T T E R , P LU S (Continued from previous page) to day living.

In addition to the statutory prayers, the day can be started with this thought. Then for the I rogramme of Psalm inspired living, it is worthwhile commencing with that magnificent verse from Psalm 55. v.23. Cast your burden upon the L r d and He will sustain you."

When one has done all one can to solve one's problem, one should not let it continue to nag one day and night; instead, with complete faith, one should hand it over to the Almighty to deal with What a wonderful feeling of relief to empty one's mind and heart completely of the responsibility. An immediate wave of calm and confidence replaces the worry and tension that have weighed one down for so long. With a combination of faith, mented divine help and mastery of mind (cf. Ethics 4 M l. 'Who is strong? He who can conquer his natural inclination." i.e. the control of such natural

tendencies as, anger, fear, etc.). Your heart becomes lighter all day and any threatened gloom is forced to give way to cheerfulness.

Different moods can be deliberately cultivated for different days. One verse that

sounds particularly rhythmic in the Hebrew is from Ps 16 v. 8 suggesting TRUST at all times 7 set the L rd before me always This can be repeated to one's self or even chanted over and over again with great effect.

Other verses promoting the same mood would be : 2 v. 12. 5 v 8. 27 v 14, 32. v 10.

40 v 5. 62 v 9 Trust in Him at all times etc., etc. When needing to switch on to JOY, one can try 13 v.6 I trust m your loving kindness M y heart rejoices m your help d also 4 v 8.

5 v.8, 19 v 9, 51 v. 14. 63 v 8. 70 v 5. 32 v. l l , 34 v 9. 40 v. etc. It is worth siting through the book of Psalms. There are so many verses that can be singled out to inspire one's day Thus, with consciousness of the Divine spark within and regular and purposeful direction of mind and mood by means of the Holy Wnt. one's life rises to new levels of inner happiness and satisfaction One thus embodies not only the saying Mens sana m corpora sano — "A healthy mind m a healthy body but more importantly one is living up

to the message with which we commenced these words: — "A cheerful heart doeth

good like a medicine.

LONDON

THE GAON distinguished gathering of representatives of the Federation of Synagogues and the London Jewish Community attended a reception in the Yeshuran Federation Synagogue hall, Edgware on September 17 1981 to honour Rabbi Michael Fisher following his retirement from Office as Rav Rashi of the Federation of Synagogues.

Leading Rabbis and Ministers The assembly included the Rosh Beth Din and Dayanim of the Federation of Synagogues; the President, Mr. Morris Lederman and Honorary Officers, members of the executive and staff of the Federation with their wives, as well as leading Rabbis and Ministers of the Federation and other Kehillot, and guests o f the Emeritus Rav Rashi.

After the gathering was welcomed by Mr. Lederman, who presided, the occasion was also utilised to present Golden Book Certificates commemorating the planting of trees in Israel in their names, to Mr. and Mrs. Maurice Caplin and to Mr. and Mrs. A. B. Olivestone to mark their respective Golden Wedding anniversaries.

Mr. J. L. Cymerman, a Vice-President of the Federation, on presenting the certificate to Mr. Caplin, spoke of his exceptional dedication to his voluntary tasks, keeping a watchful eye on the finances of the Federation Kehilla. He had saved the Federation many thousands of pounds and with his special interest as architect, was

intimately involved in any new building project, and in the important function of property maintenance. He had served as Treasurer and Chairman of the Property Committee for many year and if he missed a day of the Federation office, this gave rise to comment!

Mr. Caplan, he said, had also served with distinction as President of Sinai Federation Synagogue in Golders Green for over 30 years.

Replying, Mr. Caplin said he took pleasure in his work, which he hoped he would be able to continue, and paid tribute to his wife for accepting his absence so often on Federation work.

Rabbi M. Frydman, a Vice-President of the Federation, made the presentation to Mr. Olivestone who, he said, had been involved in various roles with the Federation Kehilla since the 1930’s; first at Clapton Synagogue and then at Yeshurun Synagogue where, as President, he had laboured so hard to develop the con­ gregation. As a member of the Executive, and eventually as an Elder, he had achieved

A TRIBUTE TO THE EMERITUS RAV RASHI, RABBI MICHAEL FISHER

Federation of Synagogues, paying tribute to the Emeritus Rav Rashi, declared that Rabbi Fisher was the Gaon o f London. The occasion, he stressed, was not intended to ‘celebrate’ Rabbi Fisher’s retirement but to give kavod laTorah. It was, said the Sages, the man who honoured the place, rather than vice-versa and it was evident that many unheard of villages had become famous only through the birth or residence there of some outstanding rabbinical personality.

London was itself, a famous city, but Rabbi Fisher had brought Torah and honour to it.

Great Rabbis never retired; on relinquishing a communal post they merely adjusted by re-directing their mind to more useful occupations — Torah study and teaching — leaving the practical work to more energetic

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KIBBUTZ BEIT KIMON (Continued from previous page) w

as time goes on.

Etiloii Candles — Our small candle factory was transferred from Kibbutz Kfar fezion just over six months ago. We have continued to produce different ranges of Havdala candles in various colours and are presently experimenting with hand-carved and mouldproduced decorative candles. This factory has produced a small but steady income for the kibbutz and the prospects for expansion are bright!

Clothing Workshop — Our clothing workshop has been in production now for the past four months. We sew childrens clothes for 'Big Ben, a company in Tel Aviv with international connections. We have five new machines —- providing permanent work for five girls. Our long term plan is to expand the workshop by buying more machines and, eventually, branch out on our own. However, at present, we are gaining machine experience to improve our speed and our skills.

The chaverim of Beit Rimon wish once again to express their sincere thanks and gratitude to the members of the British Child Resettlement Fund — Emunah — for bringing to reality the ideal of creating permanent Jewish Settlement in the Galilee.

/

Mr Lederman and Rabbi Fisher in reflective mood. eminence as ambassador-at-large for the Federation of Synagogues in numerous communal organisations, Mr. Olivestone had represented the Kehilla with dignity and firmness. Though a man of peace, he had fought staunchly for principles and never wavered in his support for Torah Judaism.

In his reply, Mr. Olivestone expressed gratitude to the Rav Rashi for extending a recent stay in Israel to be present at his Golden Wedding celebration in that country. He was grateful to the Kehilla for the honour and hoped he had always done his best to further the ideals and policies of the Federation.

Dayan Z. J. Alony, Rosh Beth Din of the

young men. Rabbi Fisher owed himself the time to establish Torah for posterity; to learn and teach without disturbance.

Dayan Pesach Braceiner o f the Federation Beth Din, remarked that the Rav Rashi had claimed that he was at home with any subject in the vast area o f Talmud.

As a chossid he, (Rabbi Braceiner), had at first been sceptical, but had soon discovered that the claim was justified and that Rabbi Fisher was second to none in Torah knowledge in this country. Neverthe­ less, he carried his learning modestly, without superior airs and it was to be noted that the Torah commended Moses not for his piety and holiness, nor for his pedagogy (Continued on next page) 7

T H E GAON OF LONDON' (Continued from previous page) or leadership, but only for his humility.

Rabbi Fisher’s friendliness and kindheartedness were a characteristic of a great man.

Miniature Sim chat Torah As had been said, this was not a celebration but a miniature Simchat Torah.

As the song had it, “ Moses rejoiced in Simchat Torah’’, that is to say: “ in the Torah’s joy’*. We rejoiced in Rabbi Fisher’s rejoicing.

Paying tribute to the President and Honorary Officers, Dayan Braceiner quoted the morning prayer that “ our eyes be enlightened in the Torah’*. In Hebrew, the term ‘eyes’ referred also to the leaders of the Kehilla. The Federation was fortunate in leaders who respected Rabbanim and accepted the decisions of the Beth Din without question.

Mildly quipping, Dayan Braceiner mentioned that there was a difference of rabbinical opinion whether shehecheyanu had to be recited by a Rabbi on appointment to a new post; he wondered whether a Rav had to bensch Rome/ on retirement! Rabbi Fisher had come through his many years as Rav fit and well and honoured by all.

Dayan Braceincr joined Dayan Alony in extending the best wishes of the Beth Din to Rabbi and Mrs. Fisher for a long, happy and healthy life.

Rabbi Dr. Harry Rabinowicz, Minister of Cricklewood and Willesden Synagogue, referred to Rabbi Fisher’s wonderful mind and exceptional memory. He had already published a remarkable commentary on Pirkei Avot, and he hoped the community would help him to publish further works of benefit to London and world Jewry.

Mr. R. Lawrence, President of the Ycshurun Federation Synagogue, expressed gratification that their premises had been chosen as the venue for this occasion.

During Rabbi Fisher’s seven years residence in Edgware, he and Mrs. Fisher had enriched the district with their presence. He had undertaken many duties, and had provided sterling service to the Yeshuran and other synagogues. His very presence in shul was a delight.

Rabbi Dr. Nahum Rabinovitch, Principal of Jews’ College, said that since his fairly recent arrival in London, it had always been a privilege to meet Rabbi Fisher, as he was rewarded each time by discovering new insights into Torah. The Rav Rashi combined depth of learning, as well as a personality that radiated a love of Iorah and love of his fellow men; these were the talents only the truly great possessed.

Mr. Lederman stated that testimony to Rabbi Fisher’s eminence as a Talmid Chacham had been provided by the distinguished rabbanim present. The foundations had been laid during the 15 years Rabbi Fisher had spent as a very

young man in those great citadels of learning in Europe; Grodno, Radin, Byalistock, Kaminetz and Mir Yeshivoth.

Following a year’s service as a Rav in Warsaw, Rabbi Fisher arrived in this country in August 1937. He had taught together with the late Rabbi Abraham Babad at the Yeshivah Or Yisroel, founded

by Rabbi Dr. Solomon Schonfeld for refugee boys. Among the pupils had been Rabbi S. Pinter, Principal of the Yesodey Hatorah Schools and the Rev. Freilich of Hampstead Garden Suburb Synagogue.

Rabbi Fisher’s first post as Rav in London was at the Alie Street Synagogue, and subsequently he served as Rav to the Yavneh Synagogue in Hackney from 1940 to 1970. He had been appointed Chairman of the Federation Rabbinate in 1964 in succession to the saintly and wise late Rabbi J. H. Cymerman, and had served from 1969 first as Acting Rav Rashi, and then as Rav Rashi until 1980. The General Council had unanimously conferred the title Emeritus Rav Rashi on Rabbi Fisher on his retirement. As Av Beth Din, he had always acted with humanity, sympathy and forebearance. His understanding of human frailty made it posible for him and his colleagues tef resolve many hard and tragic problems.

Testim onial The Emeritus Rav Rashi was retiring not simply to sit and learn and write seforim; he would still be consulted by the Beth Din, nd would continue to represent the Federation on various communal organisations.

Mr. Lederman concluded by handing Rabbi Fisher the Testimonial from members and friends of the Federation of Synagogues, wishing him and Mrs. Fisher contentment and good health in the future.

In a response marked by wit and good humour, Rabbi Fisher declared that he was not really retiring. In the United States rabbis were entitled to a sabbatical after each six years’ service. Following 43 years with the Federation, he was due for seven sabbaticals and he hoped to return in eight year’s time!

He was proud and privileged to have served as a Rav in the Federation for almost half its 94 years’ establishment. He was thus the longest-serving of any Federation Rabbi and in this sense ‘senior’ Rabbi as well as Rav Rashi. He was the seventh Rav Rashi of the Federation of Synagogues, following such distinguished personalities as the late Rabbi Dr. Meir Lerner, Rabbi Dr. Meir Zvi Jung, the Kamenit/er Maggid, Rabbi Chaim Zundle Maccoby and Rabbi kopul Rosen, as well as Rabbis Morris Swift and Dr. E. W. Kirzner.

In Talmudic lore the seventh in a series was regarded as something special; and he was therefore especially proud to have occupied this position. He was gratified by the faith that the Federation showed in him in promoting him from his original position as Secretary of the Va’ad HaRabbonim, then as Chairman of the Rabbinate and finally as Rav Rashi. It had been a slippery slope; he had not climbed it, he had been pushed, since he had not sought promotion.

In that week’s stdra, the Children of Israel had been blessed with the promise #

that they would be “ a head not a tail*’. The reason this blessing had been worded both positively and negatively was that it was possible to be “ a head amongst foxes’*. But he was privileged to be a head amongst lions.

His late collegues, Dayan S. Gukovitzki, Dayan 1. Rudnick and Dayan Dr. M. Krausz, as well as the present Dayanim, the Rosh Beth Din, Dayan Z. J. Alony, Dayan P. Braceiner, Dayan Dr. Herman and Dayan I. Guklovitzki were men of outstanding learning and ability.

Very Cultural' Rabbi Fisher went on to say that the previous speakers had testified as to his ability and character. They had said what he was; he would like to say what he was not. He tried to emulate Moshe Rabbenu whose whole life illustrated that one may not be ungrateful. The rabbis of old were very critical of anyone who showed ingratitutde. The Torah itself taught that one may not abominate even the Egyptians, who had enslaved the Jewish people and murdered their children, because Egypt had provided a refuge at a time of need. He could not withhold his gratitude to the Federation of Synagogues who had provided him with the opportunity to serve the community to the best of his ability. He had been able to become acquainted with many con­ gregations and individuals; had been able to help hundreds of people in their problems; had exercised his mind in deciding halachah and, thanks to the Federation, had been able to participate in important conferences all over the world.

Although a man in his position, inevitably became involved in argument, he was not vindictive, nor was he one to perpetuate a quairel. He tried to be a bridge builder and believed that the Federation should co-operate with other communities while retaining its identity. The previous week, at a public dinner in Jassy. Romania in the presence of political and civic and church dignitaries, the outstanding Chief Rabbi of Romania, Dr. Moses Rosen, had asked, in reply to a speech by the venerable Patriach of the Green Orthodox Church, “ Why had the rainbow — a natural phenomenon — been chosen by the Creator as a sign that the world would never again be destroyed by flood?’’ The reason was that although the colours of the rainbow’s spectrum were quite distinct, they were bound eternally together in the beautiful and peaceful arc.

The peace that was desirable in the London community was not one which brought a “ smile to the face of the tiger” in the words of the well-known limerick.

Communal peace would not come if one kehilla attempted to swallow up another.

He felt with regret that he ought to advise the leaders of the Federation kehilla that although he had tried bridge-building he had not succeeded in his efforts to achieve agreement between the Federation and the United Synagogue. Perhaps another direction should now be chosen.

Old Rabbis did not fade away: Rabbi Fisher promised his audience that he would continue to serve the community and to contribute to Jewry as long as he could.

'M OULDING OUR LIV ES FROM TH E TO R A H .......... “ And the Lord said to Moses, ‘Take Joshua the son of Nun, a man in whom there is spirit, and lay your hand upon him” .

Our Rabbis explain that by “ spirit” the Torah means a man of capacity, courage, wisdom and piety, qualities of which comparatively few men can boast.

Joshua was to become the leader of the Children of Israel and the man who was to lead them into the Promised Land. He possessed the capacity for leadership, the courage to fight for the Holy Land, the wisdom to organise the people and divide the land between the tribes, and the piety necessary to understand and carry out the laws of the Torah.

From the Wardens' Box

Despite what some people would have us believe, it is not a contradiction to be modern and forward-looking and yet remain an observant Jew. There is a futility in relying on purely physical means to ensure our survival. Our true strength lies in perpetuating the Torah which in turn per­ petuates the existence of the Jewish people.

Rabbi Hirsch formulated the principles which became a rallying call for Torahobservant Jews of his time and place, “ Torah im Derech Eretz” , the supremacy of Torah over whatever happens to be the order of the day. We can also have Judaism fit into our normal routine of life, we can

make the Torah part of our lives. It is not a burden but “a tree o f life fo r those who grasp it and those who keep it are happy. Its ways are ways o f pleasantness and all its paths are peace ’’.

We, like Joshua, must have “ ruach” , spirit” , to have the capacity to live by Torah, the courage to stand by it, the wisdom to understand it and to mould our lives by its teachings, and the piety to live as Torah true Jews. ii

SHLOMO LIPMAN In acknowledgement to “ Ahavath Shalom” , Magazine of the Ilford Federation Synagogue.

SOME PESACH RULES

NEED FOR PIETY Many people have the capacity to lead, many have the courage to fight for a just cause, and many have the wisdom to administrate and organise. But of few indeed can it be said that they have the piety of a Torah-true Jew. There is a saying, ‘as pious as a Jew’, but how many of us can live up to our proverbial image?

Joshua was an ‘ish ruach’ a term used today in modern Hebrew to describe an intellectual. When we think of such a person we call to mind a highly-educated, well-read person, expounding theories and capable of finishing “ The Times” crossword puzzle. But in the Torah context an “ ish ruach” , an intellectual, is one who has the ability of knowing and under­ standing Judaism.

Rabbi Samson Raphael Hirsch, the famous 19th century German Rabbi was convinced that ‘ignorance of Torah is the real source of confusion which leads to reformist aspirations’.

It was his aim in life to combat this ignorance of the Torah by reintroducing to his generation and particularly the young, the old, yet eternally new, way of Torah life, guided by a thorough knowledge and understanding of the principles and details of Jewish Law. We often have in our Shul a boy on his Barmitzvah. Some of these boys are vis-ting the Shul for only the second or third time, rarely if ever to be seen again either in Shul or at Hebrew Classes and slotting neatly into the category of the “ three-times-a-year Jew” .

But to what extent can we complain. The only sources of Jewish learning available to these boys are the few mechanical practices of parental customs, and a little learning from spasmodic attendances at Cheder.

How can we, in our small way, cure this fast spreading plague of ignorance. We, like Rabbi Samson Hirsch, must fight against this ignorance by teaching, by example, by encouraging the less-observant so that our adults and children may revive the spirit within them and become, each ff one, ruach, Jewish” intellectual and indeed “ a man of spirit” . ii

M a o t Chittim □’’on myo It is customary to distribute money or gifts of food to the needy before Pesach, so that all our brethren should be able to celebrate the Festival and the Seder Service.

Passover Products Only such Matzot, wines, foodstuffs and all other Pesach commodities should be purchased as bear the Passover Hechsher of a recognised Rabbinate. A mere label "Kosher PPesach” is not a Hechsher.

M ’chirat Cham etz pttn d t d b It is obligatory to dispose of all leaven in one's possession before Pesach and not later than one hour after the Hafsakah (see para. 6).

Chametz which is not destroyed must be sold to a non-Jew. The sale is usually aranged through a Rav. Bedikat Cham etz yfcn npnn The search for Chametz in the home should be made after dark on the evening before Erev Pesach (i.e. this year, the evening of Tuesday, April 6) The full procedure and the blessing are printed at the beginning of the Haggadah Fast of the Firstborn a m m rpiyn All firstborn, and fathers of firstborn sons under 13, are obliged to fast on Erev Pesach, April 7.

However, in most synagogues a Siyum is arranged after the Morning Service, and those participating are thenceforth permitted to eat.

Hafsakah npOSH N o Chametz may be eaten after the Hafsakah, this year, 10.15 a.m . on W ednesday, April 7.

B lu r Cham etz pan All Chametz must be destroyed or sold to a nonJew and Kol Chamirah recited not later than one hour after the Hafsakah (see para. 6).

Kashering of Utensils n^yan Utensils should be "kashered” before 10 a.m.

New utensils require T vilah .

Eruv Tavshilin pV’tyan a n y A s the second day of Yom tov falls on Friday, an Eruv Tavshilin should be made on Erev Yom tov, W ednesday, April 7.

The Laws relating to Pesach are m any; the above is only a brief outline. If there is any question or dou bt, especially with regard to the kashering of utensils, a R a b b i’s advice should be sought.

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Federation o f Synagogues

LONDON KASHRUS BOARD Enquiries: Secretary, M orris Lederm an H ouse, 9-11 Greatorex Street, E.1.

Tel. No. 247 4471 The follow ing establishm ents are licen sed by the London K ashrus Board and are under the supervision o f the Beth Din o f the Federation: R ESTA U R A N TS Kosher Luncheon Club

Tel. Nos. Kasler Hall, Greatorex Street, London E1

247 0039

Reuben's Deli-Restaurant 20a Baker Street, London W1

935 5945 - 486 7079

Simcha's Kosherworld

458 2012

634 Finchley Road, London NW11

C A T ER ER S Bell Caterers

3 Betstyle House, Colney Hatch Lane, Muswell Hill, London N10

Conmore Caterers

67 Beehive Lane, Ilford, Essex

247 0039 (Daytime) 554 7375 (Evening)

Grosvenor Rooms Ltd.

92 Walm Lane. London NW2

451 0066

Margulies Catering Ltd.

78 Queen Elizabeth Walk. London N16 5UQ

800 4457 802 2498

Joseph Muller

12 Cadoxton Avenue. London N15 6LB

800 4379

Samuel Caterers

"Chanticleer'', Paxton Road, Tottenham N17

808 9794/5

Prince Regent Kosher Catering Ltd.

at Prince Regent Rooms, Manor Road, Woodford Green. Essex

518 0321 554 2485

Parev and M ilk Only M A N U FA CTU RERS AND IM PORTERS (onty when bearing label of London Kashrus Board / SA M M Y'S (Pre-packed frozen meals) 20a Baker Street, London W1 Exclusive Foods Company

16 Woodlands Close, London NW11

935 5945

254 6795

The J e w is h public is urged to uphold K ash ru s o b servan ce by supporting the above listed licen sed , strictly-ko sh er firm s.

IC < &T-A

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MEMORIAL SERVICE TO MR. JOSEPH FRAENKEL The Ohel Shem Synagogue and the Beth Hamedrash Keser Torah D’Radzin have suffered severe loss in the passing of the late Joseph Fraenkel.

The memorial service which took place on January 10th at the Ohel Shem Synagogue, despite atrocious weather, drew a great crowd.

The speakers at the Hesped were Rabbi Dr. Turetzki, Rabbi Elchonon Unterman and Rabbi M. Frydman. At the Hesped, a letter of condolence was read from the Chief Rabbi, Sir Immanuel Jakobovits, in which he evaluated the personality of Joseph Fraenkel.

Rabbi Turetzki described Mr. Fraenkel as a man with a great love for books, especially sacred ones. He was a Talmid Haham, a pious Jew with a great love for Eretz Israel, where he lived for many years and where his remains are interred.

Mr. B. Burns writes: On a cold November night a crowd of people gathered at the residence of the late Joseph Fraenkel, among them the Chief Rabbi, eminent Rabbonim, and “ Balei Battim” of N. W. London, to pay their last respect to the “ Niftar” before being flown to Eretz Yisroel.

Mr. Fraenkel had been a regular wor­ shipper either at the late Rabbi Finklestein’s Shtiebel or at Ohel Shem Synagogue, and was held in high esteem in both Shuls as a Talmid Chocham, a scholar and an ultraOrthodox personality.

He could not tolerate religious ignorance in any way, especially where Shabbat was concerned, and would admonish any

His daughter, Dr. Figal Turetzki, with her family, only went on aliya a few weeks prior to his death.

Rabbi Unterman spoke o f Reb Yosef, as the man of pleasantness, of friendship and hospitality. He loved the Jewish people and never despaired.

He was always full o f hope for the future of the Jewish people.

Rabbi M. Frydman spoke o f the comradeship that one found in Reb Yosef, the true ‘chaver’. Meeting him with his happy smile gave people courage to every event in the life o f the Jewish people a sign o f the ways o f the Almighty. He used to say that the destiny of Am Yisrael does not lie in the hands of nations but in the hands of Providence. He has left a wife, a well known doctor, Malka Fraenkel, a son, Gershon, who is a follower of Lubavitch and young Avinoam. The Hesped left a deep impression on the congregation.

offender, no matter who they were, for the slightest digression.

His demise is a loss to the Orthodox community in N.W. London. Of him it can be truly said: “ I have set the L-rd always before me.”

To those that knew him, or even met him for the first time, one would would immediately encounter a rare jewel whose dedication to prayer and devotion had to be observed. He would pray with his Tallit mostly over his head and emphasise each Teffilah. He would listen to the reading of the Law and follow it intensely and should a word be wrongly intoned or pronounced, this would startle him and he would just shake his head in dismay.— Mr. B. Burns.

INQUIRY DECISION AWAITED OVER THE USE OF MIKVEH BOILER Federation of Synagogues, that the A t the time of going to press, the Federation of Synagogues was awaiting the result of its appeal, heard at a Public Inquiry at Ilford Town Hall on February 23, 1982, against the London Borough of Redbridge’s refusal to permit the continued use of a boiler in their house in Cranbrook Road to heat the Mikveh in the adjoining building (originally a garage).

The Federation also appealed against the Borough’s refusal to allow access to the Mikveh through the house.

The Council objects to the positioning of the boiler and access through the rear of the house which it claims are in breach of original outline plans. At first, the Borough granted permission for the present use, but for reasons it is difficult to understand, refused to renew the permission.

In his evidence it was pointed out by Mr. Michael Goldman, Secretary of the

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sole effect of the Enforcement Notice would be to compel the Federation to instal a second boiler in the Mikveh resulting in two boilers where only one was required. It would also compel people to use an entrance to the Mikveh only a few feet away from the present access. The residential character of the house was not affected by the use of the boiler or the access and the house was intended only to accommodate a caretaker or supervisor for the Mikveh.

The hearing was attended by many local Jewish residents, as well as by representatives of nearby Synagogues. Also present were the Chairman, Rabbi E. Salasnik and members of the recentlyestablished East of London Rabbinical Council. Rabbi Simon Silas, senior minister of the Ilford (U.S.) Synagogue, gave evidence on the importance of the Mikveh in Jewish life.

R E V . /. N O D E L

appreciation b y Dr. M of Ilford Chairman Segal, and Federation Synagogue // reprinted from "Ahavath Shalom the Synagogue Magazine.

A s much as many people in the community, I have known Rev Nodel as our Minister.

When I was a child I remember Rev Nodel as an infrequent visitor to our small Shul, as when most of us were in Shul, he was not — in fact, I only later learned that he had a post in another community in the West End! Mrs Nodel was always apparent, as were her parents, Mr and Mrs S Kitsberg. Mr Kitsberg was one of the Gabboim, and his personality was always to the force. The then Chazan, the Rev J Goldstein, retired, and the Shul "called" Rev Nodel.

He was appointed the first full-time minister of the synagogue in early 1957. The community at that time numbered some 200, and Rev Nodel also became the headmaster of the classes upon his appointment and sub­ sequently superintendent.

Steadily, as the community grew and so did its needs, the "shtiebl" at number 16 became too small, even with the old Amelia Moscow Hall tacked onto the back. In 1960 the old Shul was demolished and work was started on a new building on the sites of 14 and 16 Coventry Road. At that time, Rev Nodel was assisted by Mr L Cain, a Gabboi of the Shul, in running the services and although we used to "doven" in a church hall, services continued as if nothing had happened. For the Yomin Noraim 5721, Rev Nodel found himself leading services in the shell of the new Shul which was finished in 1963.

A LARGE FLOCK The community was gradually increasing in size and now, with over 800, Rev Nodel has a large flock over which to watch. Some of the sheep are no doubt easier to control than others, but with ever-increasing calls on his time, Rev Nodel attends to Simchas and bereavements and the everyday life of the community.

As time has progressed, Rev Nodel has been helped by Chazanim in the running of services and this has eased some of the (Continued on next page)

MR. MICHAEL DAVIS We recall the generosity of the late Michael Davis who had been a member of our Synagogue for many years.

He would donate everything that our congregation needed. His was truly a freewill gift offering.

He decided to leave our “ Shul” and join elsewhere, but only about a fortnight before his death he paid us a visit and greeted his many friends.

May he rest in everlasting peace.

B. B U R N S Ohel Shem Synagogue

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WHERE ARE THOSE TYRANTS NOW! esach reminds me of other times when we, as Jews, have been delivered forth from the hands of our enemies, as we were at this time delivered forth from Egypt.

Many times in our long history have we been in the grip of ruthless rulers. To name but a few; the Syrians, the Romans and perhaps the worst, the Nazis.

Thousands of our people have been killed off at a time, our temples have been destroyed, but still with G-d’s help we have overcome our enemies, we are still a nation.

But what of them? Where are they now? Where is the Roman Empire?

What has happened to the Nazi regime? Now there is not a Roman Empire and there is no longer a Nazi regime. But there is still a Jewish Nation! And as long as we have faith in G-d, we will always eventually be saved!!

by SARAH FIRISEN

JUNIOR CORNER

CROYDON TALMUD TORAH Sarah is a talented senior pupil who regularly writes plays which the Talmud Torah performs on Chanukah and other occasions. Her enthusiasm is such that she is now an unofficial unpaid assistant to the Headmaster. We look forward to receiving more from her pen!

ACROSS 1. Bitter Herb* (Hebrew) 5. We were not allowed to use thU tool In splitting the Temple stones.

G-d send en East to divide the Red (Reed) Sea. 8. A slang expression lor mother.

This Is done to the AHkomen.

PESACH CROSSWORD

DOWN Tour favourite on Pesach.

A Paschal lamb not an 3. Ton d rve this lor keeping the Mitrvof The singular ol Is this In English The lndeHnlte article.

ution on page 20

PESACH WORD SEARCH

by KEVIN SILVERMAN ILTORD VXD. STM. TALMUD TO RAM

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THE HOLYDAYS PURIM

by A N D REW COHEN (11 yrs. 6 months)

of ILFORD TALMUD TORAH

Let's clap and cheer Now Punm's here And celebrate the Purim lore With gifts of food to fnends and poor.

On Punm there are lots of treats, There's presents, ’ bobs’' and sugarysweets, There's funny clowns and plays and noise It's really great for girls and boys!

EXODUS On the first exodus, Moses parted the red sea On the second exodus.

Away from Babylon went we On the third exodus.

Away from Hitler, We had to creep Now the modem day exodus.

The Russian refusmks.

Who can hardly sleep.

For they bve in tear of the knock at the door, KGB come and trouble them sore Think deeply about this.

Think about the iron fist

Danielle Cohen (aged 10) TM hanu F•deration Synagogue Talmud Torah

Pesach Drama Carefully the Israelites crossed the Sea Hurrying, the Egyptians followed with glee.

"Alas!*' cned some Hebrews, seeing their ’ Returning to Egypt to all our woes!"

Oh!" said Mosheh, where is your trust?

Soon will your enemies be less than the dust1'' Egyptians then sank at the stroke of the L-rd.

So Israel gave thanks with heartfelt accord.

•Take the first letter of each line of the above and it will spell out for you something you need on Seder nightl

1

!

Visit T h e Emeritus Rav Rashi, Rabbi Michael Fisher, participated in the meeting of the Conference of European Rabbis, which was held this year in Romania, to mark the cele­ bration of two anniversaries: 250 years of documented existence of the Sephardic Community in Bucharest, and the 25th anniversary o f the publication of the “ Journal o f the Romanian Jews” . (Revista Cutului Mozaic) The Journal is one o f the most remarkable publications in the Jewish world. It is the only Jewish newspaper being printed under the independent auspices of a Jewish community in a Communist country. Appearing fort­ nightly, it prints news about Jewish life in Romania and Eastern Europe, as well as Jewish events in other countries. It is published in three languages, Romanian, Yiddish and Hebrew (it has recently included a regular English supplement).

As the distinguished Chief Rabbi of Romania, Dr. Moses Rosen wrote in the Silver Jubilee issue: “ The ‘Revista’ proves to be an active bridge linking world Jewry. Its readers range from the President of the State of Israel, who honours us by being a “ subscriber” , to the Jews of Rostov who gather each Saturday to study (yes, I said study) our paper. From the wise and venerated mastermind of contemporary Hassidism, Rabbi M. Schneersohn, the Lubavitcher Rebbe of New York, to our fellow-Jews in Novosibirsk who reproduce it in numerous copies. It is a two-way bridge. One of them takes news of our endeavours and achievements into the world and the other brings us information bout Jewish life in all parts of the world, in Israel and throughout the Dispersion.”

Romania and 45 Minyanim. There are and three Talmud Torahs, communities, Jassy, Bucharest and own have their Brasov, even

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orchestras.

Synagogues, community buildings and cemeteries are well maintained.

Kosher meat and other products are supplied, even to the smallest localities.

There are 11 Kosher restaurants, a number o f rest homes which provide facilities for kosher holidays. There is a mobile kosher meals service, and even a home help service. All this activity is directly arranged by the Federation of Jewish Communities of Romania, under the wise guidance and leadership o f the Chief Rabbi Moses Rosen.

Among those who sent messages to Rabbi Rosen in commemoration of the dual celebration were the President of the State o f Israel, Ministers in the Israeli Cabinet, the Lubavitcher Rebbe, Chief Rabbis and lay leaders of West European Countries, our own Emeritus Rav Rashi and Mr. Greville Janner Q.C., M.P. President o f the Board of Deputies o f British Jews.

In his address at the celebration dinner, Rabbi Fisher reminded those present o f the story in the Jerusalem Talmud, where the Sages said of a mother’s praise for her son who honoured her greatly that “ he had not achieved even half of the standard of

CHIEF RABBI ROSEN respect required of him.” This apparent criticism is explained by Maimonides, who states that each person is born to complete a particular Mitzvah or good deed during his lifetime — and when his life’s function is fulfilled he has no more to do in this world. Thus by averring that the son’s duty to his mother was incomplete, the Rabbis were obliquely promising him long life!

After listening to many and worthy praises o f Chief Rabbi Dr. Rosen, the Emeritus Rav Rashi emphasised that Dr. Rosen had not yet completed his life’s task and that he had many more years to live in good health and strength to continue his amazing and devoted leadership of the Romanian Jewish Community.

Remarkable Personality Rabbi Rosen is a remarkable personality. He is the only Chief Rabbi in the Communist world to have main­ tained regular contact with world Jewry. He participates frequently in meetings of the World Jewish Con­ gress; in rabbinical councils and other conferences, but above all, he alone in Eastern Europe, has succeeded in reviving and maintaining a once great and vibrant Jewish community.

According to a recent report, there are today in Romania 68 Jewish com­ munities and 27 other Jewish groups, 118 synagogues, o f which 73 have regular Shabbat and Yotntov services, 15

FORMER SYNAGOGUE BECOMES A MUSEUM T he

Princelet Street Synagogue, which was one of the oldest Synagogues in the area and listed as a historic building, has been acquired by Spitalfields Trust and will be used as a Museum and Research Centre.

The front portion is a fine example of an early 18th century town house, with panelled interior and a “ weaver’s gallery” on the top floor where the old handoperated looms stood until the Huguenot weavers were driven out by mechanisation in the mid-19th century. At the back, in what was the garden, stands a synagogue built by Jewish refugees who began arriving, driven out from their Russian ghettoes, in the 1860s.

Abandoned The synagogue in turn, was abandoned in the 1960s as its congregation drifted away, but the old schoolroom on the ground floor is now being used for teaching English to the womenfolk of Bengali garment trade workers who have largely replaced the Jewish residents. The building thus reflects,

REDBRIDGE AREA RABBINICAL COUNCIL________ FORMED Chiefly at the instigation of Mr. Raymond Rudic LL.B., Warden of the Ilford (U.S.) Synagogue, a Rabbinical Council has been formed in the Redbridge area in order to provide a joint forum for all the Rabbis and Ministers of Orthodox Synagogues in the district.

At a reception held at the Mark Lewis Hall, Ilford, on January 28th the Chairman of the Council, Rabbi E. Salasnick, Rav of the Waltham Forest Hebrew Congregation, stated that 16 Synagogues were represented and that the chief concern of the Council was Chinuch for adults; to bring the masses back to the Synagogue. He felt that many Jewish people in the area considered that the religious leadership of the community was too aloof from the individual. The purpose was to make the Rabbinate more accessible.

Other speakers at the reception were Rabbi S. Silas and Rev. S. Black, the present and former Ministers of the Ilford United Synagogue and Mr. A. Fishman, a Vice-President of the United Synagogue, and Mr. S. W, Stuart, an Honorary Officer of the Federation of Synagogues, who pro­ mised the full cooperation of the Beth Din of the Federation of Synagogues.

A number of celebrity lectures have been arranged by the Council during the forth­ coming months, culminating with a Brains Trust.

in a unique way, the development of this extrordinary area.

A group has recently been formed by representatives of the Spitalfields Trust, the Museum of London, the Huguenot Society and the Jewish and Bengali communities with the idea of creating, in this building, a centre for the study of the minorities who have settled in Spitalfields. This would be called The Spitalfields Centre for the Study of Minorities. Such a centre, by showing how successive waves of immigrants have arrived as penniless strangers and gradually established themselves and been absorbed and accepted into the community, would be an encouragement to all immigrants. It would help promote knowledge, tolerance and understanding, and thus fulfil a far wider than local function.

By the use of appropriate objects, archive material, photographs, fixed exhibits and displays of all kinds, the various waves of migration into this area will be examined, showing from where the groups came and why, reflecting their experience in the East End, and following them as they took their places in the wider British community . It is hoped the centre will have particularly close links with schools, as well as with specialised reseachers and the general public.

CROYDON & DISTRICT SYNAGOGUE LADIES GUILD An informal meeting of the Guild was held at the home of Mr. and Mrs. Julius James on November 17, 1981.

A talk was given by Mrs. L. Binstock of the Jewish Vegetarian Society.

THE FORMER INTERIOR OF THE SYNAGOGUE FINCHLEY CEN TRAL SYNAGOGUE In the past 12 months, there has been a revival of the Finchley Central Synogogue's Function's Committee, which has had tremendous support from its members and friends.

In November the committee organized a Quiz Supper attended by 130 people. A Chanukah party which was a great social success despite bad weather on the night, and on February 7 this year, there was a musical evening for Tu B'Shvat, at which we had three excellent performers from the Royal College of Music to entertain us and some 130 people attended.

DAVID W ALDEN. Chairman of

MARGULIES CATERERS LTD Catering at the

RAINBOW SUITE 99 KENSINGTON HIGH S T R EET . LONDON. W8

REGENT CENTRE HOTEL CA RBU RTO N S T R EET . W1

For S u n d a y s and W eekd ays A lso H alls of ow n ch o ice phone 800 4457 802 2498

Under the supervision of the London K ash ru s Board and the Beth Dm of the Federation of Synagogues

CHEVRA KADISHA S'EUDAH T he annual Chevra Kadisha Se’udah of the Federation of Synagogues was held on March 2, 1982, corresponding to the 7th of Adar.

The Se’udah was preceded by a service in the Great Garden Street Synagogue, London, E.l. conducted by the Rev. I. M. Braier and the congregation was addressed by the Emeritus Rav Rashi, Rabbi Michael Fisher, who noted that the annual Se’udah was held on the Yahrzeit of Moshe Rabbenu, and quoted the Rabbis’ inter­ pretation of the verse in Devarim (34, 8) “ the days of weeping in the mourning for Moses were ended’’; that the weeping had ended but that the mourning never ended.

House of Life Rabbi Fisher pointed out that one of the Hebrew terms for a cemetery was Bet Hachayim — the House of Life — and it was significant that throughout Jewish history in the Diaspora, it had been the Burial Society, the Chevra Kadisha, that had been the main source of communal finance. Around the Chevra Kadisha there developed all the essential social welfare and charity facilities in a Jewish community.

The main lesson to be learned from the 7th Adar celebration was to emulate the devoted care shown by Moses for the physical as well as the moral needs of his brethren. He had been instrumental in the provision of food, water and divine protection during the 40 years’ desert wanderings. It was to be noted that, in Jewish tradition, ethical standards achieved beyond the legal bounds of duty were known in Hebrew not as “ beyond’’ or “ outside’’ legal requirements but as ‘lifnim mishurat hadin’, that is, within the bounds of duty; to stress that for the truly pious person, high standards of ethics become obligatory rather than voluntary.

It was to imprint these lessons on our minds that we celebrated Moses’ Yahrzeit each year.

In conclusion, Rabbi Fisher referred to the death during the year of three outstanding individuals of the Federation Kehilla, Mr. David Griver, Mr. M. Winegarten and Mr. L. Littman, who he said, in their various ways, had exemplified the qualities of Torah, Avodah and Gemilut Chassadim.

In the chair at the Se’udah, Mr. Morris Lederman, the President of the Federation of Synagogues. He welcomed the guests and thanked the Rav Rashi Emeritus and Rev. Braier for the impressive manner in which the service had been conducted.

Dayan I. Gukovitski reminded the gathering that Judaism, in contrast to other faiths, was founded on historic events witnessed by the whole nation; for this reason the Torah ended with the words “ ...before the eyes of all Israel” . The annual commemoration of Moshe

Rabbenu’s birthday and Yahrzeit on the 7th of Adar was intended as a reminder of these events and as a renewal of faith. It was the duty of an Orthodox kehilla, such as the Federation of Synagogues, to perpetuate Torah and observance by building schools and yeshivot.

Rabbi A. Herling quoted the Rabbinic dictum that “ the beginning and end of Torah is Gemilut Chassadim (deeds of loving kindness)” . The Sages asked, how was it possible for the indescribable and brilliant glory of the Creator — Kavod HaShem — to be contained within the modest structure of the Tabernacle constructed by Moses in the wilderness, and answer that that very fact indicated G-d’s quality of modest condescension. Likewise, the Torah was given on the lowliest of mountains and, so too was Moses praised especially for his quality of humility. The purpose of 7th Adar was to teach us to try and emulate the Midoth of the Creator.

Rabbi M. Frydman, Vice-President of the Federation of Synagogues, stressing that the Federation of Synagogues was the first Orthodox community to introduce an annual Chevra Kadisha Se’udah in London, hoped that the kehilla would continue to abide by its traditional values.

In the current week’s Sidra it was notable that the work of constructing the Taber­ nacle was allotted to “ every wise-hearted man ... to work ... according to all that the L-rd commanded.” The term wise-hearted included thinkers, philosophers and scientists, but, however wise they were, they could only act in accordance with Divine command. Success in life, and especially in community life, could be assured only if we acted in accordance with the Torah.

Mr. L. Gayer, Treasurer of the Federation Burial Society, noted that for the Chevra Kadisha the purpose of the 7th of Adar was to make a reckoning of their duties and responsibilities and how these had been fulfilled during the past year.

Those who were not involved in the functions of the Chevra Kadisha could not possibly realise the very many problems and difficulties that were faced. Complaints were sometimes made to his office about very minor faults but, in fact, the Federation’s Chevra Kadisha deserved the highest praise for the manner in which they carried out their work. Mr. Gayer paid tribute to his colleague, Mr. Synett and to Mr. Grossman and Lt. Col. Sack who had been instrumental in effecting the new transport arrangements.

He warmly thanked Mr. Nissim Ezekiel of the Sexton’s office for the efficient manner in which he administered the Burial Department and to the secretarial staff for their assistance.

Reviewing the events of the past year in the Federation, Mr. Lederman made particular mention of the Combined Kol Nidrei Appeal conducted in Federation synagogues for the first time, and was delighted that no less than £16,000 had been raised towards the cost of a dialysis unit at the Laniado Hospital in Netanya. He hoped that the total cost of the unit — about £60,000 — would be achieved in three years, after which they would concentrate on another project.

Referring also to recent calls for a merger between the Federation of Synagogues and the United Synagogue, Mr. Lederman reminded his listeners that it took two sides to make a shidduch. It was more practi­ cable for the Federation to try and strengthen its own kehilla first.

To close the proceedings, a vote of thanks to Mr. Gayer in his capacity as Gabbai of the Chevra Kadisha; to the speakers and the Chazan, was given by Mr. J. L. Cymerman, Vice-President.

THE JEWISH EAST END In recent years considerable interest has been shown in the history of the Jewish community in the East End of London.

Historians and sociologists are anxious to collate and preserve as much oral and documentary information as possible whilst those who experienced Jewish life in the area are still with us.

A number of books have been published describing aspects of East End life, and recently “ Rothschild Buildings: Life in an East End Tenement Block 1887-1920” by Jerry White (Routledge £6.95), which was reviewed in a recent issue of “ Hamaor,” was awarded the “ Jewish Chronicle” Liteary Prize.

All this activity is now being co-ordinated by the Jewish East End Project (“ JEEP” ) under the direction of Harriet Karsh of the Association for Jewish Youth. “ JEEP” , in conjunction with the Jewish Historical Society, organised courses on East End Jewish history and convened two conferences, the second of which was held on November 22 1981 at the Stepney Jewish Settlement in Beaumont Grove. This was

attended by 85 participants who were invited to commit themselves to doing research on the East End of London.

Oral History Dr. Aubrey Newman, of the Leicester University History Department, outlined ways that participants could become involved in oral history, family history, academic and Yiddish research. The project would result in the production of pam­ phlets, articles, books, exhibitions, slide programmes and other forms of documentation.

The conference split into workshops which eventually reported back to delegates who proposed the various directions win which studies could be stimulated through the Jewish East End Research Project.

The following lectures will take place after the appearance of this issue of “ Hamaor” : Jerry White: “ Rothschild Buildings” . Thursday 22nd April (Continued on next page)

17

SOME MORE MEMORIES OF MONTAGUE ROAD The

article on Montague Road in a recent edition of HAMAOR interested me greatly, especially as a short while before, the news of the closure of the Shul appeared in the "Jewish Chronicle."

My mind went back to the re-building of the Shul and to my early childhood.

But was all this a matter of growing older9 When I pointed out the article to my sister, she also began to reminisce.

Memories of Montague Road led to my thinking about Dalston Talmud Torah; of the late Ruth Sama (later to become Ruth Royde) my teacher and of Mr. J. Halevy and others.

But back to "HAMAOR." The photograph on the front page staring at me from among the group of people was my late father, Solly Yudkin, standing in the background, with his hat on the back of the head. This was how my children recognised their Sabba. It was even more exciting to look further inside and see him, holding a Sepher Torah and gazing round the Shul.

I regard Montague Road as both a Shul and a Synagogue. Why both terms?

TH E JE W IS H E A S T END (Continued from previous page) Emanuel I.itvinoff: “ Journey through a small planet". Thursday 20th May Anna Tzelnicker: “ The Yiddish Theatre in England". Thursday 17th June All the lectures Hill be at the Stepney Settlement and begin at 8 p.m. For further information ubout these lectures or the work of the Jewish East End Project, readers are invited to contact Harriet Karsh at the Association for Jewish Youth, 50 Lindley Street, London El (Tel: 01 790-6407).

70TH B IR T H D A Y OF R A B B I DR S. S C H O N F E L D

-A mong the hundreds of friends and admirers who were present at the function held in Hendon on Sunda> February 21st, 1982 to celebrate the 70th birthduy of Rabbi Dr. Solomon Schonfeld, presiding Rabbi of the Union of Orthodox Hebrew Congre­ gations, were representatives of the federation of Synagogues which is happy to be associated with the recognition and honour paid to this great personality.

18

by RUTH KOSCHLAND The answer lies in the duality that impressed itself on a young girl. It was the subject of many conversations at home. The Shul was our life. Every brick that went into the building was a personal one. As children, the forecourt was our playground. Being the surveyor, my late father practically lived there and of course where he went, I followed. In this way I probably knew more about Federation politics' than the Federation politicians' of yesteryear.

My late grandmother had a seat near the Aron Hakodesh. I would sit next to her. When I got bored she taught me to read Yiddish from her Machzor. For that reason I still use the same edition and still read the Yiddish, perhaps not as fluently now, as then, under her tuition.

My father, I seem to remember, instituted an On eg every Shabbat afternoon. In those years it was a novel idea which later caught on to become part of the programmes of youth movements and other organisations The

Beth Hamidrash was also a Zionist' shul, as was evidenced by the unusual plaque on the Amud; a map of Eretz Yisrael, engraved on copper and the whole arrangement designed by father.

In a photograph taken at the re­ dedication after the war, this map stands out beautifully, showing Palestine c.

1910, with its railways and villages, but no Tel Aviv as yet.

Other memones take me back to the home of the sainted and revered Rav Dessler, where on the Seventh day of Pesach and Shemini Atzeret he would invite for tea, what I now imagine was the Board of Management. How I enjoyed going there with my father, to listen to the Shul and other talk of my elders.

A few years ago, I had to go back to Dalston with a non-Jewish acquaintance, and said that I particularly wanted to go through Montague Road. As we drove I asked her to look for an opening, on the nght. That would be the Shul. I pointed out to her that that visit, the first for more years than I care to remember, brought back memones; memones of a childhood of a bygone era.

PERSONALITIES.......

Follow ing the article in our previous issue describing the early years of Montague Road Beth Hamedrash, it is felt that mention should also be made of some of the personalities who served that congregation throughout the period prior to its regretted closure.

The Secretary of the Synagogue in earlier days, was the well-known communal administrator, the late Mr. Godfrey Cherns and other Secretaries whose names appear in the records were Moshe Ellman (later a teacher in the Hasmonean Boys* Grammar School); the late Moses Wolfson, (a brother of Rev. Sam Wolfson, formerly of Liverpool, now at Bournemouth); Mr. Sam Kushner, and during the time immediately before closure, the post was efficiently filled by the popular Mr. Issy Bloom. During the war years, the Chazan, the Rev. A. Gotloib, also acted as Secretary. His son, Mr. S. J. Godley, was Honorary Solicitor to the Synagogue and now to the Joint Trustees.

Reference must be made too, to the

late Mr. Lixenberg who served as Shammash for a number of years following the death of the late Reb. Avrohom Goldman in 1945.

Tribute must also be paid to outstanding voluntary leaders such as the late Dr. J. Zeitlin and the late Mr. J. Lotsky, the former Presidents; the late Mr. Meyer Cohen, a conscientious and devoted warden for many years; Mr. B. Kushner, the President and Life President during the final era; Mr. B. Trainis, a Treasurer and to many other stalwarts too numerous to mention.

The Congregation is also appreciative of the oustanding services to the Synagogue of Rabbis A. Schechter, M. Rabin, who conducted regular Shiurim every Shabbat for many years and to Rev. D. Josovic, a former Minister of the Synagogue.

To all these gentlemen and many others; to those who have passed on and to those who are fortunately still with us, the gratitude of the members of the Montague Road Beth Hamedrash is due.

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WARDEN!

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.

MICHAEL GOLDMAN L. GAYER/S. SYNETT Secretary

Treasurers, Burial Society

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 eceased.................................

Date Memorial erected...................Position: Block........... Row...........

State whether single or double Memorial: *single/double Period of insurance required: #one/five year(s) ir *Cheque/Cash enclosed £ (Cheques payable to "Backhouse above address) •Delete as appropriate

hereby certify that: The Tombstone is in good condition.

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)

For many people, the prospect of being elected to office as Warden of a Synagogue will be regarded as a daunting challenge which must be met and with determination, overcome. To others, the mere shouldering of extra communal responsibility becomes a burden which proves too much to bear and is in due course relinquished.

Having accepted the challenge, it is incumbent on wardens, although only laymen, to ensure, (in co-operation with the spiritual leaders), that the synagogue is kept vibrant in many ways. The most important aspect apart from regular services, is that every encouragement be given to youth.

Regular shiurim should also be held and if possible, adult eduation classes.

No member or visitor should feel that by having insufficient knowledge of our heritage he is made to feel an outsider. On the contrary, the individual must be made to feel an integral part of the community. Too often I hear the sad tale of people who have been associated with synagogues for a considerable time, but no one seems to have been aware of their needs or even their presence.

While it would be unfair of me to state that we in our own intimate community have reached the standard of perfection desired, we are constantly striving to make every endeavour to ensure that the stranger is made welcome and no longer feels an outsider.

Once he is made aware of our rich Jewish heritage and the priceless gift of Torah which is available to all, we may well, in some instances, have retrieved a person who would otherwise have been lost to our faith.

Although our honorary officers do not belong to the "top-hat brigade", we feel our informality enables us to communicate with our congregants on a better footing. Any person who wishes to lodge a complaint, or offer a suggestion is free to do so, provided this is done at the end of the service!

I could go on at some length concerning the various duties entailed in being a warden, but I wish to end on a happy note. For all the brickbats and criticism one encounters in this position, I feel that by enveloping oneself in helping and assisting one's fellow man is ample reward, for this is truly carrying out the Commandments of the Almighty.

H . G. PALMER Senior Warden Sinai Federation Synagogue

HAMAOR The editorial board asked each congregation to appoint a cor­ respondent who will regularly send personality and communal items to this Journal and assist us with obtaining advertising.

ONLY THE SHEEP WAS MISSING...

D ay an Yisroel Gukovitsky, appointed last year to the Federation of Synagogues Beth Din, has devoted himself for a a number of years to technical problems relating to Shabbat observance and in particular, to matters relating to weaving processes and the production of cloth, as they apply to the laws of Shabbat.

In the Mishna, these laws are divided into 39 primary categories, or Melachot (lit. "works"), of which 10 concern the production of cloth. Dayan Gukovitsky has produced pamphlets and set up exhibitions in London, Manchester and elsewhere, with models of ancient spinning wheels, looms and associated tools in order to clarify terms and processes described in the Mishna and Gemara He has now published the results of his research in a book entitled "Ma'aseh Oreg — a Guide to Fibre Technology in Talmudic Times".

This book, which is obtainable from all good Jewish bookshops or the respected author, is intended to explain the technicalities of clothing and matenal manufacture in ancient times as they relate to the Halachic principles of Shabbat Sha'atnez etc We are grateful to the Jewish Tribune for permission to repnnt the following article by DR. A. MEYER B.Sc. on a lecture given

by Dayan Gukovitsky in Manchester.

What

do reeds, cards, combs, haddles, harnesses, raddles and distaffs have in common? This question sounds more suitable for the Round Britain Quiz than the Jewish Tribune but its answer is of great importance to every Shabbosobservant Jew as these are all terms relating to the Melachos of “ Weaving.” Among the 39 melachos of Shabbos the ten relating to weaving are little understood by the Jewish public being generally grouped together in texts and in minds and vaguely classified as “ weaving processes.” Our ignorance of the technical aspects of weaving is not surprising as even here in Manchester, handlooms and spinning wheels are no longer found in every attic and our great mechanized mills present an appearance of complexity which limits our understanding of the operations involved. It is not easy, however, to understand our com­ placency in our ignorance. Shabbos is the keystone of our faith and yet most of us are content to have only a limited understanding of 25^o of the melachos of Shabbos simply because they concern techniques with which we arc not familiar. Important sections of the Talmud and Halachic literature arc difficult to understand without an appreciation of the weaving process and though every Friday night we sing “ Ayshes Chayil how many of us know just what “ she put her hands to the distaff and her palms hold the spindle” means. However, over the Jubilee holiday, our ignorance was dispelled. We were fortunate to have in Manchester during this time a young Rabbi from London who has devoted most of his sparctime for well over a year to studying handweaving and everything asso­ ciated with it. Having practised and understood the entire craft from shearing through weaving he is now endeavouring, with great success, to enlighten the Jewish public and bring us to an appreciation of what spinning and weaving are all about.

20

Attending a three-hour lecture of weaving would not normally be considered an exciting way to spend a Royal Jubilee Holiday morning yet when Rabbi Gukowitsky spoke in the Machzikei Haddass Hall he found he had a capacity audience. The reason for the enthusiasm was quickly evident and I can testify that I have never attended a more interesting and gripping talk. Rabbi Gukowitsky has an ability to make the multitudinous steps in the weaving operation intelligible and interesting to all. This is achieved partly by the wit of his delivery (“ The first step in spininng wool is to remove the shecp“ ) but principally by his use of visual aids.

From a jumbo-size suitcase, he extracted a never ending stream of full size replicas and working models of all the equipment needed to “ get rid of the sheep” and pass on to the finished garment. The only item missing was in fact the sheep itself and one almost wonders if someday this too might become pan of the demonstration. We watched wool off a sheep’s back being convened to thread through carding and combing and spininng and what’s more we understood the why of each step and the different ways of doing it. We realized why the melachos are arranged in a specific order and how halachic questions could arise as to the exact nature of each step. After

WOOLWICH FRIENDSHIP CLUB On a gloomy Monday morning in December, the annual visit of a party from Nightingale Home was due.

Unfortunately their mini-bus broke down, but four ladies hired a car so they could come to visit their old friends in Woolwich.

The atmosphere was superb, with much chatting and smiling over tea.

Many of the men happily played cards.

This Club is open to all age groups and is run fortnightly on Mondays from 12.00 noon, by Rosa Szwarc and Ida Freedman.

we had obtained woollen thread we were then led to an understanding of the actual weaving operation by a step-by-step explanation of all aspects of the process, involving very ingenious demonstrations, until we could comprehend the nature of and reason for each item in Rabbi Gukowitzky’s loom. The appearance of complexity was stripped away and we were left marvelling at the ingenuity of Hevel (Abel) who was, according to Jewish tradition, the inventor of the loom. The loom was then set up and operated and the various steps involved explained in the light of the appropriate mishnasyos and gemoros.

The overall presentation was so excellent and the subject matter so interesting that the audience would have been happy to have listened for three more hours. I am told that Rabbi Gukowitsky has some more suitcases at home containing material for more lectures and 1 hope that he can speedily be persuaded to return to Manchester to teach us more about the intricacies of looms. He will always find an appreciative audience here. Those involved in persuading him to pay Manchester his first visit are to be heartily congratulated and please can they bring him back again.

A. MEYER, B Sc.

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FORMULA FOR PRAYER VARIATIONS IN FORMULAE n interesting difference of opinion is recorded in the Talmud (Mesichta Pesachim 7a-b) between Rav Pappi and Rav Pappa, both of whom cite the authority of Rava for their divergent views. Concerning the removal of leaven prior to Pesach, Rav gives the wording of the relevant benediction as "leva'er chametz", while Rav Pappa states the wording to be "al bi'ur chametz''.

There the Gemara at first reasons that the formula " le ..h a s reference to the future, and that the two authorities cited differ over the wording "al...", one holding that if refers to the past, the other to the future. Since all benedictions must be recited prior to the per­ formance of the precept to which they refer ("over la'assiyassan"), he who interprets "al..." as indicating the past (i.e., Rav Pappi) would regard that formula as inadmissible, while the other, Rav Pappa, understands it as having reference to the future, hence equally permissible. Semantically, Rav Pappi would explain "leva'er" to mean, "...and hath com­ manded us to remove the leaven, which we are about to do". Whereas "al bi'ur" would in his view mean, "concerning the removal of the leaven, which has just been performed".

But in the cases cited following this divergence in interpretation, the Gemara appears to employ a different distinction, namely, that the formula "le..." applies to that kind of Mitzvah which-is-strictly-personal and may not be delegated to another, while "al..." is recited for that type of positive command­ ment which may be performed, by proxy.

Thus, in the case of millah, the mohel recites the formula "al hamillah", while the father of the infant, whose primary duty it is, would use the wording "lamul". Similarly, the shochet uses the wording "al...", while in regard to kodashim like the korban pesach, where the obligation rests primarily upon the owner, the formula would be "lishchot".

Yet in the case of the lulav the Gemara justifies the wording "al netillat lulav" because at the very moment of raising it the Mitzvah has been performed (the Torah enjoins, "ulkachtem", Leviticus xxiii. 40, hence the actual "taking" fulfils the duty). So that the berachah is recited afer the performance of the Mitzvah, and the formula used is therefore "al...". (It is of course common knowledge that we overcome this in practice by taking the esrog with ifs pittom below which, not being "derech giddulo", does not fulfil "ulekachtem", and placing it the right way up only after the berachah. Cf, the covering of the eyes by women on kindling candles on Sabbath and Yom-Tov eve, removing the hands from the eyes only after the recital of the berachah).

The Gemara therefore appears to oscillate between the two criteria in assessing correct­ ness of formulae — first, the time-factor, i.e., whether the implication is past or future, and secondly, on the question of the devolution of functions.

/

Part II of an article

by RABBI C. J. COOPER M.A., Ph.D.

Finally, the Gemara concludes that the formula for the removal of chametz is "al bi'ur chametz" so that, as Rashi ad loc. comments, the formula "al...", like "le...", also implies future action — hence its permissibility.

A REMARKABLE ROSH The whole question of formulae is dealt with in a masterly fashion by the Rosh on this passage. Using the term "matbei'a" — i.e., type, or stamp, or formula, usually applied to coinage — the Rosh summarises the views of the different authorities.

Firstly, the distinction drawn by the Rabbenu Tam, which is also a time-factor, but in a somewhat different sense, namely, the time taken in the performance of the Mitzvah.

Every commandment, he says, the obser­ vance of which is not instant, but takes some little time in its completion takes the formula "le...". Thus, the donning of Tefillin, the recital of Hallel, dwelling in the Succah, all have this formula. Those, on the other hand, the obser­ vance of which is relatively immediate, such as millah, shechitah, eruv, pidyon haben, tevillah, netillat yadayim, achillat matzah, the reading of the Megillah — take the form w 1 // al... .

This distinction gives rise to questions. One would have expected the berachah over the Shofar, according to this explanation to be "al teki'at Shofar". The answer appears to be that a delay occurs during the teki'ot (the actual wording is of course "lishomo'a" because the ba'al tekiah is "motsi" those hearing the sound of the Shofar).

Why, then does the berachah prior to reading Hallel differ from that for the reading of Megillah? Rabbenu Tam gives the answer that the Megillah is read without interruption, while Hallel is read paragraph by paragraph, the reader's rendering being interspersed with congregational antiphonal responses.

An alternative explanation may be offered by reference to the passage in Pesachim 117a, that the Hallel was instituted to be recited at a time of redemption from the threat of national misfortune. That which is a perpetual obligation has the formula "al...", but that which owes its origin to a particular // / set of circumstances has the formula "le... hence "likro et Hahallel".

Why, then, do we have two diverse forms of berachot for Tefillin — "lehanni'ach" and "al mitzvat Tefillin"? Because, answers Rabbenu Tam, the Chazal did not wish to formulate two berachot for the one Mitzvah bearing the same wording — hence they worded the blessing for the Tefillah shel Rosh in the form "al..." because it is the concluding part and act, marking the completion of the Mitzvah.

An alternative distinction to that drawn by Rabbenu Tam is, as above cited, that drawn in Pesachim 7b, that every Mitzvah which can be delegated takes the form "al...", while the strictly personal takes the form "le...". Hence the form "lishmo'a kol Shofar" — since it is the personal duty of each individual to hear its sound. In regard to Hallel, despite the accepted principle of "shomai'a ke'oneh", yet it is a personal obligation to respond at the conclusion and commencement of each section — hence "likro".

Concerning tevillah, while tevillat haguf is undoubtedly a personal obligation which cannot, in the nature of things, be delegated, yet the other tevillah, namely, tevillat keylim may, in fact, be done by another. Hence the Chazal enjoined the form "al..." for both, to avoid differentiation and the possible confusion consequent upon it. Likewise for immersion in the process of proselytisation.

What about the berachot "al netillat yadayim'' and "al netillat lulav" which cannot be devolved? The answer (somewhat halting, it must be confessed) is that these are (Continued on next page)

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A FO R M U LA FOR P R A Y E R (Continued from previous page)

sometimes recited when the act has already been performed.

As for the kindling of the Menorah on Chanukiah, while this is a duty which may be delegated, yet it is the normal procedure for each individual householder to kindle his own because of his desire to commemorate the miracle and to evince his personal love for the performance of the Mitzvah. The same, mutatis mutandis, goes for "lehadlik ner shel Shabbat".

With regard to the Sefirat Ha'omer, since it is our custom for the Sheli-ach Tzibbur to recite the blessing in order to perform the Mitzvah for any worshipper present who may not have the knowledge requird to recite it for himself, the wording is al sefirat haomer" Concerning the separation of terumah, the wording is "al...” because it is capable of delegation, the expression gam attem” (Numbers xviii. 28) indicating the sanction of empowering an agent for this purpose (Kiddushin 41b). Yet the Ban insists on the wording 'lehafnsh'' since the act of the agent derives its validity only from the authority of the owner, who is first obliged to give the necessary mandate (cf. B Metzia 22a). Since the agent acts with the personal knowledge of the owner ("leda'atchem”) it is as though he were, as it were, an extended arm of the latter, and the formula should therefore, according to the Ran, be "lehafnsh".

WOMEN AND BIRCHAT HAMAZON

»*>

May, I, in conclusion, refer to another Talmudic passage relating to this issue of the delgation of functions. The Mishnah. Berachot 20a (foot of the Amud) exempts women from the obligatory reading of the Shema and the donning of Tefillin but imposes upon them the religious duties of Tefillah. Mezuzah and Birchat Hamazon. In the course of the ensuing discussion in the Gernara. it is recorded Ravina asked Rava whether the obligation of Grace after Meals upon women was Pentateuchal in on gin or merely a rabbinical injunction. The practical difference being, as the Gemara explains, over the question of exempting others from this prayerful obligation.

Rashi ad loc. comments that the mid'orayto obligation would denve from the verse, ve'achalta vesavat uverachto .. " — "and thou shalt eat and be satisfied and bless the Lord thy G-d" (Deuteronomy viii. 10) — which is a commandment not rest neted in its performance to a specific point of time — the enterion for the obligatory performance of Mitzvot for women (Mitzvot she'eyn Hazman Garma). Hence, if it be mid'orayto, then it is a compulsory observance, and women are thereby legally capable of exempting others.

If, however, it be only mid rabbanan, then it is not compulsory upon them, and one who is not under obligation cannot exempt others Rashi comments that the grounds for pre­ suming that women are not Pentateuchally bound to recite Grace after Meals is that the verse above cited continues :• ' and bless the Lord thy G-d for the good land which he hath given thee ", But the land, says Rashi. was not apportioned to women, for even the

daughters of Zelophechad (Numbers xxvii) only inherited the parcel of land due to their late father, but it was he, not they, to whom the land had been allocated.

Tosafot ad loc. (s.v. nashim") objects against the citation by Rashi of the non­ apportionment of land to women as the grounds for the putative non-Pentateuchal obligation upon women to recite Birchat Hamazon. The fact that women were not granted land cannot be the reason why they are Pentateuchally exempted from the recital of Grace after Meals. Neither Kohanim nor Levi'im were included in the allocation of land, yet would anyone suggest that they are thereby legally incapacitated from exempting others ^ No, says Tosafot, the grounds are not the verse quoted by Rashi, but because of the words in the Grace after Meals:- va'al b'ritcha sheehatamta biv'sarenu” — "for Thy Covenant which Thou hast sealed in our flesh and for Thy Law which Thou has taught us".

The obligations neither of the Abrahamic Covenant nor of the Law are applicable to women, and it is ruled (ibid 49a) that he who has not made mention of Covenant or Law has not fulfilled his duty of Birchat Hamazon The question of the Gemara is. therefore, as follows, as Tosafot sees it: since women are unable to state their obligation of Covenant in the flesh or their obligation of Torah, is the duty to recite Birchat Hamazon for them merely d'rabbanan? Or. since these two do

not apply to women anyway, yet the duty of Birchat Hamazon is for them still mid'orayto, having regard to their incapability in respect of these two obligations? According to this latter view, the ruling mentioned above in Berachot 49a would apply to men only.

This explanation by Tosafot poses the case of one who is uncircumcised by reason of the death of his two elder brothers as the result of circumcision. Such an individual could not be excluded from the ability to exempt others from the duty of Birchat Hamazon because he cannot say "for Thy Covenant which Thou has sealed in our flesh". The term referring to sh'lichut used in Gittin 23b, "b'nai b'rit" is not restricted in meaning to that usually asso­ ciated with ’bnt", namely circumcision, but has a wider connotation, implying rather more generally the sense of union with G-d and allegiance to His Commandments. In such a sense, the individual above postulated would certainly be included. Women, too, would be included in such a sense of the term Covenant as witness the verse in Deuteronomy xxix 9-10:- "Ye stand this day all of you before the Lord your G-d ..your little ones your w ives .. that thou shouJdst enter into the Covenant of the Lord thy God".

Here women are explicitly included in the Covenant and hence the general concept of the ’bnt' would certainly include women.

Similarly the uncircumcised Jew abovementioned would not be excluded from exercising the power of agency.

THE FIRST PART OF RABBI COOPER'S ARTICLE APPEARED IN THE LAST ISSUE OF 'HAMAOR'

SMITH SELMON

TEMPLE

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Mr. Moishe Winegarten

O B ITU A R IES

MR. WILLIAM RABSON We sadly record the death in December

1981, of Mr. William Rabson, an Elder of the Federation of Synagogues and a member of its Executive for many years.

Mr. Rabson had been associated with the Clapton Federation Synagogue since its foundation. He was its Secretary for many years as well as acting as Secretary to the Clapton Talmud Torah and holding office in various honorary capacities over the years, including that of Vice-President.

Mr. Rabson was also, until his retirment, the Secretary of the Kosher Retail Butchers’ Association and in his early years had been a Hebrew teacher.

A memorial service for Mr. Rabson was held at the Clapton Federation Synagogue on January 19th, 1982. It was conducted by the Rev. S. Milch, Emeritus Chazan of Clapton Federation Synagogue, and Hespedim were delivered by Rabbi M. Smith and Rev. H. Daviest, former and present Ministers respectively.

The Rev. Daviest described Mr. Rabson as a man of culture and refinement who had contributed illustrious service to the kehilla and society and whose passing left a void in the community.

Rabbi Smith emphasised Mr. Rabson’s qualities as a leader of the Jewish community, qualities which had included a sense of social justice, wise discretion and gentlemanly reserve. Like Moses of old, Mr. Rabson could be admired for his modesty and self-effacement. Although humility was not the main virtue required of a leader, this characteristic was singled out in the Torah as worthy of praise. A man

well-versed in Jewish and secular culture; he had contributed to the development of the congregation by helping to create a reverent and dignified atmosphere.

The Clapton Synagogue, in the 1930’s, had included amongst its leadership the aristocracy of the London Jewish community and amongst the elite, Mr. Rabson had been outstanding.

Rabbi Smith described Mr. Rabson’s conscientiousness and self-sacrifice as a Hebrew teacher. As a young man he had walked many miles on Shabbat afternoons to conduct classes and give shiurim. He paid tribute to Mr. Rabson’s widow and family and referred especially to his son, Mr. Ronald Rabson, who, continuing his father’s life-style, was closely involved in Jewish education in London as President of the London Board of Jewish Religious Education.

Mr. David Griver dies at 94 T he members and staff of the Federation of Synagogues were grieved to learn of the recent passing of Mr. David Griver at the

age of 94. Born in Zhitomir, Russia, Mr. Griver came to Britain at the age of 15 and entered his father’s furniture manufacturing business.

They were a musical family and, together with his father who was a lay chazan he, his brothers and sons formed a prominent group in the choir at Yamim Noraim services in the Pavilion Theatre before the

War. Until the loss of his wife 21 years ago, Reb ‘DovidP Griver lived in the East End where he was a member of no less than eight congregations. Faith, prayer and service were his primary interests. He became Life-President and Warden of Dunk Street Beth Hamedrash and was elected to the boards of management of New Road and several other Synagogues.

A miniscule personality, only five-foot tall, who could still read without glasses until he died, Mr. Griver endeared himself to everyone with his constant smile, his generosity of spirit and his unstinted charity. Every cheeful and friendly, he somehow managed to avoid involvement in the minor parochial squabbles that were a feature of congregational life in the East End ghetto! He was a regular and welcome visitor in the homes of the sick or bereaved, daily making the rounds of the local hospitals, and always ready with practical help to anyone in need. In short he was a delightful person to meet, to know and to chat with. When he moved to his daughter’s home in Dollis Hill (his son-in-law is the Rev. M. H. Taylor, Chazan of the Dollis

T he

Shomrei Hadath Synagogue in Hampstead and the Federation of Syna­ gogues, suffered a grievous blow in the loss on Shabbat Beshalach, of Mr. Moshe Winegarten, President of the Synagogue and a member of the Executive of the Federation.

News of his sudden and tragic death spread quickly and a large number of people gathered at his home the following morning to pay their last respects before he was taken to Israel for burial.

Mr. Winegarten was a member of a wellknown Orthodox family which has pro­ duced a number of gifted individuals who have contributed much to the Anglo-Jewish scene.

A pupil of the late Rabbi E. Dessler, Mr. Winegarten regularly participated in Talmud shiurim, manifested profound respect for Talmidei chachamim, and contributed generously to Torah and charitable causes. For many years he had been the prime inspiration of congre­ gational life in the Shomrei Hadath com­ munity and was closely involved in the plans for its reconstruction. A man of pleasant and friendly disposition, blessd with a beautiful voice with which he inspired his congregation regularly as Baal Tefillah, he was respected and admired by all those who knew him.

Before his remains left for Eretz Israel, the gathering at his home was addressed by Dayan C. Kaplin and Mr. Winegarten’s elder son, Mr. Jonathan Winegarten.

Dayan Kaplin pointed out that Mr. Winegarten had died at Mincha time on Shabbat, which in Jewish tradition was the very hour at which great Tzaddikim had returned their souls to their Maker.

The Editorial Board of Hamaor extend profound sympathies to Mr. Winegarten’s family.

Hill Synagogues), David Griver would still rise at dawn each weekday and journey down to Whitechapel to help make up the minyan at his various East End shuts whose numbers were by this time sadly depleted.

For very many years, Mr. Griver was a member of the Executive and General Council of the Federation of Synagogues, who elected him an Elder in 1970 in recognition of his unique contribution to community endeavour for over half a century.

He represented the Federation on the Visitation and Welfare Committees.

A remarkable profile of Mr. Griver as “ Man of the Month’’ appeared in the “ Jewish Chronicle’’ in November 1975.

Describing him as a “ dapper figure with cherub-like features’’, the writer, Sam Fyne, stressed Mr. Griver’s limitless faith in the power of prayer. His keen sight, which enabled him to read from a tiny volume of Tehillim at that time, did not desert him to

(Continued on next page)

OBITUARIES (Continued from previous page)

MR. LOUIS LITTMAN W• deeply regret to rocord the lots of

Mr. Louis Liftman, Superintendent of Edmonton Federation Cemetery for 40 years, who passed away after an illness daring Saccot 5742.

Before his appointment as Superin­ tendent at Edmonton, he had served in a similar capacity at Balnham Federation Cemetery when it was first opened in 1937.

Mr. Liftman was also President of the Edmonton A Tottenham (United) Syna­ gogue since 1953, and a Joint service in his memory was held at that Synagogue on December 13th 1981 in the presence of representatives of the Federation of Synagogues, of the Edmonton I Tottenham Synagogue and members of the late Mr. Liftman's family.

SAGES QUOTED The service was conducted by Mr. Liftman's son, Mr. leffrey Liftman, who Is now Warden of Highgate Synagogue.

The Emeritus Bav Bashl, Babbl Michael Fisher, and the Bev. I. Sunshine, Minister to the Edmonton A Tottenham Hebrew Congregation, addressed the congregation.

Babbi Fisher quoted the Talmudic sages (Sotah 14a) who, discussing the verse in Devarlm 13 "Ton *1**11 follow the Lord our 0-d" ashed how is it possible to walk in His footsteps? replying that we are to follow His example; since He is described in Scripture as visiting the sick, comforting mourners and burying the dead, so must we occupy ourselves with the social needs to our fellow-humans.

The late Mr. Liftman, he said, had chosen an unusual profession, or calling, Involving d i s t r e s s ___ hearbreak; it had needed tact, compassion and understanding and the careful handling of the bereaved. He followed the tradition of his family in working for the community and had performed his onerous duties with great devotion, dedication and humanity.

Babbl Fisher dwelt on the last verse of Psalm 49, which is recited in the house of mourning, and is generally translated from the Hebrewi "Man that Is in glory, but without understanding, is like the beasts that perish". The Hebrew word

translated "in his glory" would be better rendered as "who Is in possession of treasure". Life Itself is the greatest treasure bestowed on man and only a few — Mr. Liftman being one of the few — appreciated its value and spent their life in good causes.

Dayan Fisher also quoted the prayer recited on Shabbat on behalf of those who occupy themselves with the neods of the congregation "be'emunah' — usually translated 'in faithfulness' but which can also mean 'in affairs of faith', that is to say, in religious concerns. The community paid tribute to Mr. Liftman who had devoted his whole life to religious concerns and to his fellow men.

The Bev. Sunshine described Mr. Liftman, in his association with the Elton congregation, as a leader, initiator, producer and director in every aspect of communal activity. It was unthinkable for a function or meeting to take place during the last 30 without him being present. He could not recall him being absent from Shut on an ordinary Shabbat, and during his time as Warden no-one had ever complained that he had not been appropriately honoured with an all yah or Mitxvah.

A man of singular tad and discretion, Mr. Liftman was foremost in his, Bev. Sunshine's, mind when reciting the prayer for the congregation which refers specifically to those "who themselves with needs of congregation in faithfulness" — that is to say, sincerity without false pride or Between 1956 and 1980 there 156 meetings and Mr. Liftman only four! His total devodo; to

the Synagogue and the local community was unparalleled and matched only by his enthusiasm, energy and vigour which belied his age and put many a younger person to shame. He was conscientious, efficient and prompt, and the records which he kept as Treasurer of the Charities Committee remarkable for their orderliness and system. Even when suffering 111 health, his concern for the Synagogue did not falter. His concern for others on a personal level was also exceptional; he never refused a favour and was always prepared to use his influence and expertise to assist when called upon.

He was always even tempered and courteous. They had lost not only a President, but a friend and colleague.

He had followed in the footsteps of his father who had been a distinguished Talmid Chacham, and had held posts as Shochet in Meseritch, Aberdeen and London. The Bev. Sunshine referred *!**» to Mr. Liftman's sister, Hetty who died Just four weeks later. She had been to the Ladies Guild for 20 and, like her brother, had rendered outstanding, efficient, dedicated service to the community.

The Midrash said that one may p a person in their presence, only In mode radon. This was the first time that Mr. Liftman and his sister were not in their midst and the first time that one could publicly pay tribute to them. Mr. Liftman's presence would continue and his influence would be felt as long as the Synagogue existed.

The Editorial Board of HAMAOR pay tribute to their late distinguished colleague, and extend sympathies to his so: family.

L td MONUMENTAL MASONS

M R. D A V ID G R IV E R (Continued from previous page) his dying day.

Mr. Griver is survived by two brothers (one, a Rabbi, was formerly Secretary to Chief Rabbi Irak Kook of Palestine) and five sons and daughters. Two of Mr. Griver’s ten grandchildren continue the family's musical tradition constituting half the Chassidic 'pop' group "Habikkurim".

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