Rosh hashana 1993

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CONTENTS F E D E R A T IO N N E W S ...........

iix o n HAMAOR J O U R N A L OF THE F E D E R A T I O N OF SYNAGOGUES

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A Y E A R IN T H E LIFE O F C O V E N T R Y R O A D .

R ab b i R e u v e n L iv in g s to n e R IG H T S A N D W R O N G S ......

M ic h a e l G o ld m a n G E T T IN G A G E T ..............

O R T H O D O X - R E F O R M C O -O P E R A T IO N

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THE FEDERATION OF SYNAGOGUES 65 Watford Way, London, NW4 3AQ. Tel: 081-202 2263 Fax: 081-202 0610

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R ab b i Z v i T e ls n e r F E D E R A T IO N IN F O R M A T IO N ......

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Editor: Richard Mernane Advertising: Maurice Caplin

Views expressed in articles and reviews printed in Hamaor are those held by the contributor and do not necessarily reflect the opinions of either the Editor or the Federation of Synagogues.

The Editor wishes to express his thanks to all contributors and others who have helped in the preparation of Hamaor.

With Best Wishes to the Honorary Officers and Staff of the Federation of Synagogues and to HaMaor

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ROSENTHAL, HASS & CO Chartered Accountants

COVER Aron HaKodesh at Ilford Federation Synagogue.

Rosh HaShana 5754/1993

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FEDERATION NEWS YOUTHFUL NOTTING HILL Notting Hill Synagogue has recently held its first chupah for four years.

Helen Lebor, the shul's form er Security Officer married Rabbi Lee Sunderland.

Miss Lebor's nephew, Alex Burnley, is probably the youngest shammas in the Federation - He is just 10 years old!

The emphasis is very much on youth at this increasingly active West London co n g re g a tio n . A large proportion of the shabbos morning regulars are under thirty.

The m onthly Sunday morning breakfast, which features a hearty repast of bagel and lox followed by a talk given by a prominent communal personality, regularly attracts large numbers.

Recent speakers have included Rabbis Isaac Bernstein and Alan Plancy as well as our own Dayan Lichtenstein and Dayan Berkovits. %

Mr. Olivestone, a Vice-President of Yeshurun, is the shul's only remaining founder member.

LADIES SHIUR The "Chen" (Chinuch Nashim) Shiur which takes place regularly at the Shomrei Hadath Synagogue in Burrard Road, NW3 (off Finchley Road) will recommence on Tuesday, 12th October.

Mr. Ralph Ullman will be giving a shiur from 1 0 - 1 1 am each week on Shemiras Shabbos. After a break for coffee Mrs. Ruth Becker will give a shiur on the Sedra from 11.15 12.15.

Newcomers will be very welcome.

EDITOR STEPS DOWN After nearly five years at the helm Dr. Sharman Kadish has stood down as Editor of Hamaor. "It was great

fun and I really enjoyed working on Hamaor but after producing seven issues I felt it was time to pass it on to someone else," she said recently, adding "I would like to thank everyone at the Federation as well as all my loyal contributors for their help over the years."

CROYDON HOPES The H onorary o ffice rs of the Federation are now in discussion w ith the newly elected Honorary Officers of Croydon and District Synagogue.

The synagogue has been unable to proceed w ith plans to build a new synagogue because it has been unable to sell its existing building.

Nevertheless, Federation President Arnold Cohen recently told Hamaor that he hopes to be able to develop the new site shortly.

LORD JAKOBOVITS AT FINCHLEY CENTRAL E m eritus C h ie f Rabbi Lord Jakobovits was the guest speaker at a Melave Malka held earlier this year at Finchley Central Synagogue.

The evening doubled as a seudas mitzvah to celebrate the completion by the shabbos afternoon shiur of the tractate Moed Koton.

Rav of the community Rabbi Zvi Telsner, who gives the shiur, also spoke as did Dayan Y. Y. Lichtenstein, Rosh Beth Din.

FRYDMAN PROPERTIES LIMITED extend sincere greetings

YESHURUN TO HONOUR FOUNDER Shabbos 30th October promises to be a memorable occasion as the Yeshurun Synagogue, Edgware pays tribute to Mr. Bernard Olivestone on the occasion of his ninetieth birthday.

A special kiddush will follow the service

â&#x20AC;&#x2122;7t n r >

for a Happy New Year

SHECHITA UNITY Far reaching changes have taken place over the last few months concerning the way that shechita is administered in London.

In January the United Synagogue wound up its own shechita operation and, in April, joined the Federation of Synagogues and the Spanish and Portuguese Congregation in the London Board for Shechita.

The Board is now under under the joint ecclesiastical authority of the Chief Rabbi, Dayan Lichtenstein and Dayan Toledano.

Changes to the lay leadership are currently under discussion and it is widely believed thatthese will involve a reduction in the number of representatives as well as allowing for greater parity between the three parent bodies. It is hoped that this will enable possible conflicts to be avoided and so place the board on a more secure footing.

Other measures which to be announced may include the rotation of chairman.

As far as kashrus is concerned, the pooling of resources which has taken place has resulted in a general raising of standards. All poultry, for instance, is now already kosher made before it leaves the Board's depots. The provision of more inspectors means that butchers shops are now visited more regularly.

As for prices the Board is proud of the fact that the changes have not resulted in increased costs. As the largest purchaser of kosher meat in London, the Board considers itself well placed to safeguard the interests of consumers, though doubts have been expressed by, among others, Arnold Cohen the Federation President, that a monopoly is not necessarily the most ideal market environment.

CLOSURES POSSIBLE Meanwhile the life cycle of communities continues.

It has been revealed th a t representatives of three, as yet un­ named, synagogues have approached the Honorary Officers to see how best to safeguard their members interests in the light of possible closure.

A ROSH HASHANA MESSAGE FROM THE ROSH BETH DIN One of the lesser know n aspects o f Rosh Hashana is found in the com m entary o f Rashi: D evorim , Chapter 11 verse 12.

The Torah describes Eretz Yisroel as "A land w hich your G-d cares for, the eyes o f G-d are co n sta n tly directed to it from the beginning o f the year until the end o f the y e a r.â&#x20AC;? Rashi cites the gemoro in tra cta te Rosh Hashana 8a and com m ents "On Rosh Hashana it is decided by G-d w h a t the future w ill be, right up to the end o f the ye a r." The destiny o f Eretz Yisroel is decided on Rosh Hashana and by our prayers on Rosh Hashana we can influence the fate of Eretz Yisroel for the com ing year.

A t no tim e since the creation o f the State o f Israel have peace prospects for the Middle East appeared so prom ising as at the present. But as religious Jew s we cannot put our tru st in politicians and negotiators. Let us all pray on this Rosh Hashana th a t the com ing year w ill bring an everlasting peace to Eretz Yisroel and for all our brethren w herever they may be.

LeShana Tova Tikasevu VeSechasemu.

Dayan Y.Y. Lichtenstein

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It is not at all unusual these days to fin d the n a tio n a l n e w sp a p e rs discussing the merits of settling civil disputes in a Beth Din rather than in a court of law.

The last year has seen a satisfying increase in the number of dinei torah (legal disputes) taking place at the Federation Beth Din. In a d d itio n , a num ber of developments involving the way the courts view Botei Din may lead to even more cases being settled by dayanim rather than by judges in future.

Earlier this year the courts became involved in a challenge against a decision made by the Federation Beth Din in a dispute over royalties.

In the original case the defendent had invented a valve but was unable to finance the development of it himself. The plaintiff invested a large sum of money which he claimed was a loan and so had to be repaid. The defendent maintained that the money had come to him as a gift.

The psak (decision) of the Beth Din was that this was so.

The civil case arose when the defendent refused to pay his share of the costs (in dinei torah costs are always shared) claiming that had the case been heard in a court of English Law the loser - the plaintiff - would have had to pay his costs.

The High Court rejected his case, and although the defendent has now appealled againstthis decision it does reflect at least an acknowledgement of this method of arbitration.

The system may receive a further boost later this year when the right of a professional person to claim on his professional indemnity insurance to pay costs arising from a Din Torah will be tested in the courts.

The shoe, which has to be made entirely of leather to a pattern which is of biblical origin, was brought in specially from Eretz Yisroel.

D A Y A N IM ON THE M OVE Dayan Berel Berkovits recently spoke at a conference held at the Law School of the Yeshiva University in New York to dicuss the so called Silver Law. The law, which is in fact an amendment to the New York State Divorce Law requires a judge, when deciding on the allocation of funds afterthe divorce, to take into account refusal by one party to agree to a religious divorce.

C H A LIT Z A Earlier this year a chalitza was performed under the auspices of the Beth Din. The ceremony, w hich frees a childless widow from the obligation to marry her late husbandâ&#x20AC;&#x2122;s brother by removing a special shoe from his foot, took place in the presence of about thirty "witnesses".

Chalitza is quite a rare occurence in London. The last one took place here nearly five years ago.

Dayan Lichtenstein took part in a seminar on shemittah (sabbatical year) which was recently held in Manchester under the auspices of the Conference of Provincial Rabbis.

Dayan Elzas, DirectoroftheKashrus Board, travelled to Ireland to visit the b re w e rie s o f a w e ll kn o w n manufacturer of stout.

The company required certification in order to be able to import its popular beer to Israel.

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THE LIFE YEAR COVENTRY ROAD Rabbi Reuven Livingstone portrays the Ilford Federation kehilla Much of the life of any kehilla is known only within its confines - just as much of the life of any individual is largely unperceived to all but closest family. In this sense, and by way of both geographical and cultural factors, the North East London kehilla in general, and the Ilford Federation community in particular, is not overly familiar to those who are unconnected with it in other parts of London.

Although this is the case, in reality we are all subject to many of the same challenges and problems and can learn from the experience in other orthodox communities. In the five years in which I have been privileged to serve as the Rav of this large kehilla I have encountered many challenges and have, Baruch HaShem, in a modest way both innovated and provided a necessary continuity. The purpose of this article is to present a brief picture - from the Rabbi's perspective - of a community in transition and the ongoing work and developments that are part of the â&#x20AC;&#x2DC;chaye haKehilla', the life-cycle, of this unique congregation.

By far the greatest challenge in this and most parallel Anglo-Jew ish communities is that of education.

This stretches to encompass not only cheder instruction, shiurim, individual sha'a/os fhalachic enquiries^ and various structured classes but also the w ider shul experience and interaction with the Rabbi at crucial times. There are actually a great variety of shiurim in the Ilford and Redbridge area - in our community they include: an advanced group studying Shu/chan A ruch,Y oreh Deah, a woman's class on Mitsvos Ha Isha, Halacha Yomis, a Shabbos evening shiur following davening, a Shabbos afternoon Pirkei A v o s l Chumash shiur, individual instruction

for Chasanim and Kalios, Taharas HaMishpacha review courses, and beginner level programmes.

In addition, the local kehillos (and rabbis) participate in joint efforts such as YemaiLimmud and Family Education Redbridge.'F. E. R.', as it is known locally, is emerging as a unique community-wide educational effort

which is benefited by the input of all the local rabbis. (For instance: I teach Rambam at the Tuesday 'W om en's Sem Programme' and speak on various topics of current interest on Wednesday evenings at the 'Redbridge Learning Centre').

Such is the co-operation, joint co­ ordination, and non-partisan nature of this project that it must be unique in Anglo-Jewry. This multi-faceted programme runs most days of the week and is headed by Mrs Henny Sufrin.

The cheder, forming as it does the backbone Jewish education for many of our youngsters, is a central feature of the shul. Against the general trend locally, we have seen a net increase in its numbers - and now have twelve classes. In order to 7

staunch the outflow of boys and girls after Bar and Bas Mitzva there is both an advanced class and a GCSE class which have met with great success.

We also offer a davening and leyning skills class which is gathering steam.

Until recently there has been a parallel class for the parents of cheder children whereby they too can improve their Jewish knowledge as their sons and daughters attend classes - and we hope to continue this excellent option (know n as PATE - Parents As Teachers) in the new year. On special o cca sio n s we make a concerted e ffo rt to provide the children w ith a meaningful taste of both the relevant mitzvos and the ruach. In practical terms this means that everyone sits in the succah, takes arba minim, has a part in hadlokas ner Chanucah, eats fifteen fruits on Tu BiShvat, hears Megi/as Esther being read, dresses up in Purim costume, takes part in a full mock seder, and dances and sings on Lag BaOmer.

This 'hands on' approach serves to involve the children more and creates a lovely atmosphere in the cheder.

Outside of the cheder realm, there is also a special Youth Shabbos held annually at which the post BarMitzvah boys lead the davening and leyn. We make a concerted effort to encourage the youth in shul by way of the special service and by asking all those in shul to join in Anim Zemiros (for which everyone gets a sweet!). Of course, on other occasions such as Simchas Torah and Purim the children are always at the forefront (judging, at least, from noise levels!). Our shul has also taken the lead in establishing a sizable local following of National Jewish Youth Study Group and generally seeks to encourage such involvements.

ABOVE: Succos joy at last yearâ&#x20AC;&#x2122;s Simchas Beis HaSheovah BELOW: Pidyon HaBen en masse.

In this community there are, Baruch HaShem, a prodigious number of Bar Mitzvas. Particular importance is, therefore, attached to the Bar Mitzva 'ceremony' and every attempt is made to make the experience both meaningful and a true catalyst for future observance by thorough preparation involving the boy and his parents. Moreover, the traditional decorum is refreshingly broken by the throwing of sweets and the collective singing and clapping of â&#x20AC;&#x2DC;Siman Tov uMazel Tov' after the portion has been read. Recently, we have overhauled our Bas Mitzvah instruction as well. The 'Bat Chayil' is treated as an opportunity not merely to create a ceremony but also as a learning path and inspiration for the girls involved. To this end many of the trappings of the Anglo-Jewish ceremony have been abandoned in favour of a presentation focused on women's mitzvos and long term commitment to Torah Judaism. The preparatory course, as the sixth year

of cheder for the girls involved, is a year in duration and is taken by Mrs.Livingstone.

One of the great strengths of the Federation lies in the ability of individual communities to be different from one another - unfettered by any central control of local minhag and ethos. In practice this means that our community has developed a strong individuality and is not afraid to accept positive change. Moreover, the atmosphere is warm and relaxed and visitors often remark to me that they have been made to feel very welcome. Several annual events serve to reinforce this special ruach.

During ChoiHaMoedSuccos we now hold an annual S im chas Beis HaShoeva (celebration recalling the water drawing ceremony which took place in the Beis HaMikdosh on Styccosjcomplete w ith live band which attracts and involves many people from the area in a unique Succos experience.

On Simchas

Torah the kehilla joins in a communal YomTov meal w hich is always especially well attended. We also host, from time to time, community­ wide events such as a joint Selichos services.

The annual Shabbaton affords us the opportunity, as a community, to hear and spend a Shabbos w ith well known Torah personalities to whom we would otherwise not have direct exposure.

The annual Melave Malke carries a lighter air and features not only a speaker of renown but also musical entertainment by various well-known chazanim.

As noted above, relations with other local kehillos - ten in all - are both superb and very productive. The communities are united under the banner of NEROS - North East Regional Orthodox Synagogues and th e Rabbis m eet re g u la rly to coordinate efforts as the East London Rabbinical Council. An exciting new development promoted by the Council

THE RABBI, CHAZAN, HONORARY OFFICERS AND THE BOARD OF MANAGEMENT OF THE

ILFORD FEDERATION SYNAGOGUE wish the m em b ers of the Beth Din, President and H onorary Officers of the Federation of Synagogues, all their m em bers and their families and

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ANNUAL PRIZEGIVING at the Ilford Federation Cheder

for all our kehilos is the possibility of an area-wide Eruv.

It has been discovered recently through a photographic study th a t the Redbridge area - surrounded as it is by the raised M11 motorway and high walled tracks of the above­ ground sections of the Central line and Network Southeast - virtually meets the requisite Halachic requirements for this purpose. The possibility of attracting more orthodox families into the area would be, thus, much facilitated. This is especially so since the opening of The King Solomon Secondary School as a stateaided United Synagogue project, providing the necessary educational continuity from the Ilford Jewish Primary School. It is also important to note, from the perspective of Jewish family life, that the Federation maintains an excellent Mikva facility, managed by my rebbetzen, which has recently been b e a u tifu lly refurbished.

To come back to the opening point of this article - Jewish life depends on Torah knowledge and observance which depend in turn on good access to education and Jewish experience.

As I have described both of these exist in Ilford. At the same time, however, many are timid in coming forward to take advantage of what is on offer. Indeed, many of our less active members, who often express

to me a yearning to improve their observance, feel inhibited and restricted by their lack of Jewish knowledge and basic skills such as Hebrew reading. Here, as in other communities, people seem to get locked into a cycle of inactivity which is hard for them to break out of. It is my job to facilitate and help such individuals in order to 'open the door that they may enter' - as Chaza/ stress 'Create an opening ... like the eye of a needle which I will open for you doors (so large) that wagons may enter' (Shir HaShirim Rabbah 5). At times it takes little more than a kind word or warm handshake to provide that encouragement - while at other times it may be a very long term process. This 'outreach' element is certainly the most challenging within my communal brief. Its pace is slow - but a surprising receptiveness shows itself at times.

Recently, we discovered that quite a number of our cheder boys (who were not descended from Cohanim or Leviim) had not undergone Pidyon HaBen (Redemption of the Firstborn) as infants. Those who were eligible were invited, together with their families, to a large-scale communal Pidyon HaBen ceremony.

The proposal was very warmly responded to, and culminated in a very moving experience where many parents and even grandparents were deeply

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touched by this beautiful mitzvah.

Last year we held a â&#x20AC;&#x2DC;Mezuzah Fair' where the community were invited to have their Mezuzos and TefiHin checked by a team of Sofrim (scribes) at nominal cost. The event also afforded an opportunity to watch the craft of the sofer in action - and this too touched hearts.

My work, whether in the field of Kiruv, Bikkur Cholim, Education, or generally - is greatly helped not only

by Chazan Shimon Samet - but also by the exceptional commitment of many leading kehilla members, and a wonderful Ladies Guild. This shul is indeed blessed by a very good team, although invariably, the needs are always greater than the manpower available.

An overview such as this is too brief to serve as anything other than an introduction. Hopefully, an insight into the life of this unique kehilla has been achieved. The quality of Jewish life and commitment - present and future - within both the Federation of Synagogues and wider Anglo-Jewry depends on the happenings big or small, that form part of the Korban Tamid (the daily offering) of communities such as this, the Coventry Road Shul which we are proud to call our own.

Rabbi Reuven Livingstone MA is Rav o f the Ilfo rd Federation Synagogue.

RIGHTS AND WRONGS

by Michael Goldman

Whenever we leyn Parshas Re'eh I am reminded of the often heated debates that used to erupt during my childhood sojourn as a wartime evacuee in Tredegar, South Wales, between my grandfather z.l. and his youngest son who, having been reared in a dreary coal-mining area where poverty was endemic, had acquired leftish leanings.

be squeezed out of the British character.'

Now, it is likely that Rabbi Miller's lecture has been severely truncated in its transference to the Tribune article or that his views were distorted in the process - but there has been no disclaimer.

'Lo yihye becho evyon' - There shall be no poor among you, (Devorim, 15 v. 4) quoted my uncle, forcefully; â&#x20AC;&#x2DC;Lo yechdal evyon mikerev ho 'oretz' - Poverty shall never cease from the land, (ibid. v. 11) came the inevitable retort from my Zeyde, who ran a small, ever floundering, credit drapery business with utter integrity, and left this world hardly better off than when he entered it in the hamlet in Ukraine where he was born.

These pesukim with their apparent contradictions are dealt with variously by our commentators.

But the political arguments between my Zeyde and my uncle were again brought to mind when I read an article last January in the Jewish Tribune based on a lecture by Rabbi Mordechai Miller, shlita, wherein he contrasts the Torah's clear emphasis on the duties of man, as opposed to the '....value scale ... inherent in every political system' that leads us 1 to assess a government or society by the number of rights and material benefits it grants'.

From this, Rabbi Miller goes on to condemn the Welfare State, which, he asserts '....absolves men of moral responsibility. Everyone has rights, but no-one had duties; no child had the duty to support his parents in their old age, no-one had the duty to contribute to any charitable cause; every charitable virtue could slowly

or compulsory insurance. It should not be necessary to point out that the aim of those who designed and constructed the British Welfare State - and notably its prime architect, the wise and humane William Beveridge - was precisely to ensure that society fulfilled its duty towards its most vulnerable members, the poor, the frail and the elderly. Those pioneers were, indeed, imbued w ith the spirit of Torah concepts of justice and ethics, and it was the resounding imperative ideal 'There shall be no poor among you' that inspired them.

Examples of Torah and rabbinic law that anticipate modern social legislation spring readily to mind.

The earliest Hebrew statesman mentioned in the Torah is Yosef HaTzaddik, Viceroy of Egypt, who in the face o f im pending fam ine instituted rationing and a planned economy - including nationalisation of the land - to ensure fair distribution of essential food.

One hesitates to join issue with Rabbi Miller, a distinguished scholar and pedagogue, who has taught, guided and inspired generations of young women, future teachers and mothers, n'shei chayil, at his worldfamous Gateshead Seminary. But although it is absolutely true to say that the Torah stresses man's duties - both towards G-d and towards his fellow-m an it nevertheless does prescribe rights: the rights of a husband, of a wife, of an heir, of a Kohen, of a Levite, and of a poor man. Indeed, most of these rights can be claimed in a Beth Din - a court of Torah law!

Likewise, the Welfare State confers rights upon a variety of groups in society - rights which - it ought not be forgotten - have, in general, been paid for in advance through taxation

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In the Talmud and subsequent Halachic Codes, and wherever Jewish communities enjoyed a measure of autonomy, our Sages expounded Torah principles - and frequently enacted new rules - to prevent the unjust exploitation of labour or market forces, and even, if necessary, regulated prices in favour of the less affluent. The ma'aser (tithes) and other statutory grants to the poor in stitu te d by the Torah fo r an agricultural economy were echoed in later periods by rabbinic legislation adapting Torah principles to new circumstances. Whenever conditions a d v e rs e ly a ffe c te d m a te ria lly disadvantaged se ctio n s of the community, Halachah intervened to redress the balance. And it was with similar goals in mind that the Welfare State came into being.

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One would not claim, of course, that the Welfare State was a perfect instrument of Torah values, and during the decades since its establishment its flaws have become ever more apparent.

But these imperfections were manageable when compared to the deterioration in British society's well-being since the concept of the Welfare State was so cynically discarded. Of course, in any human situation there are those who abuse the system, demanding their rights, ignoring their duties.

But are such anomalies not less likely to occur in a society built upon ethical, co-operative and fair endeavour for the common good than in the current alternative 'monetarist' economy, based on a cold, amoral philosophy of competitive self-interest with its innate inequalities and its spur to speculative greed?

Has the dismantling of the Welfare State resulted in a flowering of charitable virtue in the British character - or has it in fact produced a new and profound malaise - an increase in selfishness, meanness and indifference, in corruption in business and the professions, in petty thievery, thuggery and crime?

'There is no such thing as society' declared Lady Thatcher in one of her less enlightened moments. No duties, ergo no rig h ts.

The social consequences are there for all to see.

Michael Goldman is a former Secretary o f the Federation of Synagogues.

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!vaeSO Cl!t!builtupon« hical a" d> endeavour f , non good than in the current ' e monetarist' economy 1a w ld # amoral philosophy -titive self-interest with its equalities and its spur to tive greed? Has the ng of the Welfare State n a flowering of charitable he British character-or has roduced a new and profound an increase in selfishness, is and indifference, in n in business and the )ns, in petty thievery, and crime? i no such thing as society ady Thatcher in one of her tened moments. Nodudes, rig h ts. The social ices are there for all to see.

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GETTING A GET A divorcee's view o f Jewish divorce C ontem porary s o c ie ty - fa s t changing; throw away and functional; utilitarian and opportunistic - is there still room in our lives at the end of the twentieth century for a tradition that harks back to biblical times? And if there is room, does such a tradition meet any practical need or does our observance serve only to reinforce our nostalgia and the sense of security the old ways can bring? I have recently experienced a Jewish divorce and I found that the ceremony responded to a deep psychological need and served a very practical purpose. I was pleasantly surprised to realise, when I thought about it afterwards, that the sages of old knew what they were doing when they devised this ritual, and even more important, our modern sages know what they are doing when they insist that it continues.

My marriage ended five years ago and I was divorced in the civil courts some time after that. The civil divorce put the legal seal on the broken relationship and dealt efficiently with all the down to earth aspects of the situation, the arrangements fo r children, division of property, financial agreements. Under the jurisdiction of the county court it is not necessary for divorcing parties to be present at any stage. The decree nisi is read out in open court by the Judge - this means that he will read out a list of names of all the couples seeking a divorce, be they Smith or Patel or Levy. A decree absolute can be obtained six weeks later by post.

Even the old children's appointment, which under the new Children Act is no longer strictly necessary, was very perfunctory. It is often no more than a formality to be complied with so that the paperwork is in order.

Only the party applying for care of the children was obliged to attend.

This a rtic le , s u b m itte d to Hamaor by someone who recently obtained a get at the Federation Beth Din, sheds light on the vital procedure no t generally wellknown to the public. We are glad that she found her experience at the Beth Din a positive one, and we are sure that her comments w ill be o f interest to our readers.

Apart from that brief ten minute appearance in court the whole process is accomplished by filling in the right forms, signing on the dotted line and sticking on a postage stamp.

It is essentially a bureaucratic exercise, civilised and somewhat detached, impersonal and cold, - a very English experience - and I think it leaves many issues unresolved.

Marriage is not a bureaucratic exercise and though I was now a single person in the eyes of the law, I did not feel like a single person. I remained haunted by the words I had heard under the chupah fifteen years before and no signing on the dotted line could erase that memory or loosen that emotional hold. It may sound fanciful, but I feel that no paper exercise can achieve a divorce.

Marriage is made with the heart and with the mind and it takes more than a rubber stamp to put an end to all that.

I thought more and more about obtaining a get. There were certain disadvantages, the cost being the principal one when one's budget is, of necessity, limited. On the other hand, I felt it would be a positive act that would help me to move on in my life. Of course, if I had been planning to remarry in a synagogue it would have been essential to obtain a get but this was not something that I 13

was contemplating at the time. What was needed, I felt, was a cut off point, a rite of passage, to mark the end o f one existence and the beginning of another. I applied to the Beth Din in the autumn and received an appointment to attend, together with my ex-husband, within a month.

The process which followed was, w ithout a doubt, archaic, and I can see w hy some would find it irrelevant once a civil divorce has been obtained since it does not alter the legal status of the parties in Civil law.

The whole process lasted several hours one Sunday. It took place in a court room before a bench over which three Judges - dayanim - presided.

The room was filled with witnesses, officials and a scribe all summoned for the occasion. The scribe was engaged specially to draw up the document of divorce and had to be given precise instructions as to the identity of the parties, with their full Hebraic names and patronyms; he then drew up the get so that it was prepared w ith no errors or omissions.

This can take some time - which is why the whole process is rather lengthy.

Once the get is prepared it must be handed over by the husband to the wife. This is the actual moment of divorce, crystallised in time as was the making of the marriage vows by the shattering of the glass under the bridegroom's foot. The husband will drop the get into the w ife's hands, uttering the words that release her from the marriage and make her a free woman. She has then to turn her back on him and walk away. The symbolism of this act is very powerful.

It is com pletely unsophisticated, almost brutal in its simplicity, and you know that once you have taken that stop you are no longer a married

person. One is made to experience the wrench of the divorce that may have been accomplished on paper weeks or even months before.

After the delivery of the get the court officials and the dayanim were profuse in their best wishes to both my â&#x20AC;&#x153; ex" and myself and expressed their hopes for our futures. In fact, the atmosphere the whole time had been solemn but not unfriendly. The procedure was a curious mixture being at once a little intimidating (not least for me, being the sole woman in a courtroom full of men) yet not devoid of a touch of humour or warmth; it was moving but not sentimental; archaic, true, but not anachronistic.

It was above all a great contrast to the conveyor belt procedure I had experienced at the county court. It was an extraordinary day marking an extraordinary event just as my wedding day was, and brought the cycle of love and marriage and separation to a proper close. I think it has a lot to recommend it and on reflection I am glad that I went through with it. Rites of passage play a large part in Jewish tradition and we are churlish if we denigrate their importance to our psyche and their significance to our emotional health.

FEDERATION OF SYNAGOGUES

SHOMREI HADATH SYNAGOGUE 527A FINCHLEY ROAD (entrance in Burrard Road) London NW3 7BG

The President, Hon. Officers and Board of Management wish their Rav, Secretary and all their members a Happy New Year and well over the Fast

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F ield g a te Street Great S y n a g o g u e 41 Fieldgate Street â&#x20AC;˘ London El

The Minister, Honorary Officers and Board of Management extend New Year greetings to members of the Synagogue and their families, as well as the Beth Din, Honorary Officers and the Executive and Staff of the Federation of Synagogues.

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ON ORTHODOX - REFORM CO-OPERATION

by Dayan Yisroel Ya 'akov Lichtenstein

The past year has witnessed the start of what may be the most significant developm ents in the h is to ry of th e S ynagogue organisations in this country. The publication of the Kalms and Worms Reports, the unification of the London Board for Shechita and its possible implications for its respective Batei Din, the reorganisation of the Board of Deputies, all reflect the sweeping mood for change which is hurtling through the halls of communal power.

These signs of life reflect the urge to modernise and adapt to changes going on in 1990's Anglo-Jewry.

But while the orthodox synagogue organisations are busy reassessing their priorities, the non-orthodox groups i.e. Masorti, Reform, Liberal and Progressives are steadily gaining in numbers and influence. They now stand poised at the brink of joining the communal hierarchy as equal partners. They have carefully bided their time and have avoided open confrontation with the larger orthodox synagogue groups.

Instead they have increased the pressure to be included in all communal endeavours.

What is most alarming is that they have succeeded in gaining a quasi­ legitimacy of their Rabbinate in the public eye.

The danger of this achievement is not to be dismissed.

Within the next few years the issue may d o m in a te o rth o d o x /n o n orthodox synagogue relations and the most susceptible victim of this is the orthodox Rabbinate. Though it is to them that I have directed my comments, they will need the support of our members and so I address this article to both Rabbonim and laity alike.

vital to realise that this issue is not academic - it must be viewed in extremely practical terms i.e. how should it be handled when you come face-to-face w ith this problem .

Imagine the following scenario (if it has not happened already). The local Reform minister calls you up. An anti-Semitic incident has occurred in your neighbourhood. There is a

w ith this change orthodox Rabbinical authority will diminish and pressure will be brought to bear upon Rabbonim to accom m odate n o n -o rth o d o x groups and in particular their clergy.

For a Rav to formulate a policy on this issue there are several questions he must bear in mind. How does his kehilla view his role as a Rav and what are their particular feelings on this issue? How shall he put this issue to them? What is the halachic perspective on this question?

The purpose of this article is to clarify the issues so that the Rav can p ro ce e d w ith c o n fid e n c e in formulating his policy. Let us first turn to current thinking on the role of a Rav in orthodox Anglo-Jewry.

feeling that a Rabbinical response is called for. He would like to join you (your choice of venue) to lead a public meeting. You must decide immediately what to do. Should you join him? What are the ramifications if you do? What if you don't? Unless one has a clear policy prior to the telephone call, it is virtually impossible to judge accurately the correct course of action on the spot. Although this type of problem may have been a rarity in the past, present trends indicate that non-orthodox groups will grow while orthodoxy declines.

With this demographic change the type of scenario described above will become more frequent. Together

To practising kehilla Rabbonim it is 15

The tremendous upheavals that our co m m u n a l o rg a n is a tio n s are u n d e rg o in g have been larg ely attributed to the financial problems brought on by the recession. But one does not have to scratch the surface too deeply to realise th a t the p re s c rip tio n s th a t have been suggested to solve these problems go beyond financial reorganisation.

For a number of years a feeling has been growing in Anglo Jewry that its Rabbinical leadership does not reflect the religious ethos of the vast majority of its members. This has been true for a long time but only recently has it begun to disturb the Jewish public.

In the past, kehillas were quite content for, and occasionally even desired, the Rabbi to be strictly orthodox, (as long as he turned a blind eye to the re lig io u s s h o rtc o m in g s of his parishioners). This once comfortable relationship is no longer acceptable to many members.

They have indicated their disquiet by voting with

their feet in large droves abandoning th e o r th o d o x synagogue organisations fo r M asorti, Reform, L ib e ra l and P ro g re s s iv e congregations. This huge drop in membership, no less than its financial problems, prom pted the Kalms report which has become the flag for change in the United Synagogue. A t the tim e of w riting it appears th a t w ith some m inor m o d ific a tio n s m o st o f its p ro p o s a ls w ill be a d o p te d and im p le m e n te d b y th e U n ite d Synagogue.

However, it has been correctly criticised by the Chief Rabbi as lacking a spiritual dim ension. I w ould go further than that. It has a spiritual dimension albeit a hidden one. In fa ct its spiritual dimension even has an author though unfortunately not a man of the cloth but rather the man in the street.

The com m ission relied heavily on in te r v ie w s w ith m e m b e rs to determine w h a t religious direction they w anted out of their synagogues.

It is obvious from the response th a t a new type of religious leader was desired. But the lack o f Rabbinical input in the drafting o f the Kalms report signals an even more disturbing innovation. W ho is to decide the r e lig io u s c h a r a c te r o f U n ite d Synagogue con g re g a tio n s in the future? W hile the authority of the Chief Rabbi has not been challenged in th e K a lm s r e p o r t, th e decentralisation that the Kalms report envisages w ill render it d iffic u lt for the Chief Rabbi to maintain direct control over the religious nature of individual synagogues. Thus, not only have the local members indicated w hat they w a n t their Rabbi to do; they m ost probably w ill get their way.

This attitude is quite likely to spill over to other Anglo Jew ish orthodox synagogues, even those not directly u n d e r th e U n ite d S y n a g o g u e 's in flu e n c e (e .g .

F e d e ra tio n , In d e p e n d e n t, p r o v in c ia l c o m m u n itie s ).

On th is b a sis Rabbonim w ill be required to consider carefully their m embers' attitude before rendering religious policy decisions. The question of orthodoxnon/orthodox relations - a question

w hich hitherto was a m atter solely for the Ra v to decide may now become an issue w h ic h th e Board of Management debates. Herein lies a possible m inefield fo r the Rav to negotiate.

Traditionally Reform ministers have sought to maintain good relations w ith o rth o d o x Rabbonim in the expectation th a t m utual respect w ill be afforded them . This often places Rabbonim in a quandary. To ignore the Reform clergy is to show a lack of good manners and possible even cause a chillul Hashem. To respond positively to their overtures runs the risk of offering legitim acy to their position of Rabbi - an attitude w hich is anathema to all orthodox Rabbonim.

Moreover, on a personal level, if discovered the Rav runs the risk of rejection by the Rabbinical fraternity.

It has therefore been up to the individual Rav to extricate him self from his predicam ent in the m ost prudent manner he can think of. But the Reform m inisters have never had an ally in their campaign to win legitim acy. It is entirely conceivable th a t a Reform m inister may find some support in an orthodox Board of Management and the pressure on the "intransigent" Rav to com promise his position w ill grow . This leads up to our second and third question; W hat is his kehilla's attitude to this question and how should he put his position to them.

It is no secret that the m ajority of members of the o rth o d o x Anglo Jew ish synagogue organisation are not orthodox in practise or in belief b u t are o n ly a ffilia te d to th e ir o rg a n is a tio n because o f fa m ily tradition.

Their attitude tow ards Reform brethren is sim ply of one Jew to another Jew and no particular significance is attached to which synagogue they pray in. They are at a total loss to appreciate the frigid stance w hich their Rabbis adopt to w a r d s n o n - o r th o d o x c le rg y .

Moreover, many do business and are often involved in their professional lives w ith their Reform counterparts and get on quite well w ith them. It is therefore quite puzzling to them w hy their Rabbonim cannot get on well w ith the Reform clergy? There is often a suspicion th a t the issue is one 16

of encroachm ent on their Rabbi's personal position. If a Rov desires support from his kehilla fo r a strong stance against jo in t orthodox/Ref orm platform s, it is im perative fo r him to convince his laity that the source of his a ttitu d e is th e unbridgeable theological gulf that separates them.

It is because he is a Rav that he dare not sit on a jo in t body.

R am bam w r ite s in H ilc h o s Sanhedrin Chapter 2, Para. 14 "It is forbidden fo r a chochom (Rabbi) to sit dow n at a Din Torah until he know s w ho his fe llo w colleagues are because he m ay be jo in e d by unsuitable com pany and find himself in a group of rebellion ..." people w ho do not accept the authority of Torah. In Chapter 22, Para. 10 he adds "th a t the sages of Jerusalem w ould not attend a social function unless they were sure who could be their dinner partners". This rule was only given to Rabbonim because it is considered a disgrace to the Torah for its scholars to be in the company of those w ho did not accept its authority (Rashi Sanhedrin 23a). It is this message th a t the Rav must com m unicate to his laity if he is to succeed in obtaining their support.

Finally, our last question; w hat is the halacha on this issue? Although Reform is a relatively newcomer to Judaism , 19th c e n tu ry halachic literature is replete w ith the question o f jo in t kehillas (councils) w ith Reform. However, the question of rabbinical cooperation was only addressed in 1 956. In that year, 11 prom inent Rabbonim and Roshei Yeshiva issued a ban in America on m e m b e rsh ip o f th e S ynagogue Council of Am erica, an umbrella organisation which included the New York Board of Rabbis - a Rabbinical organisation com prising Reform and Conservative ministers.

This has never been rescinded and was not lim ite d to N e w Y o rk .

T h u s, halachically it is forbidden for a Rav to be part of a Rabbinical or synagogue o rg a n is a tio n th a t includes non­ orthodox clergy.

There is a school o f th o u g h t am ongst some Rabbonim w ho argue for a distinction to be made between jo in t Rabbinical p a rticip a tio n on religious m atters (where, strictly

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speaking, the ban w as placed in areas such as w e lfa re , Zionism and anti-Sem itism w here com m on ground can and should be fo u n d . A ttra c tiv e though th is d is tin c tio n m ay be, I cannot co n cu r w ith its v a lid ity fo r several reasons.

A s I m entioned before our sages fe lt th a t even at a social fu n c tio n a Rabbi could n o t shed his p o sitio n as a Rav. A Rav stands fo r the Torah w h e re v e r he goes and the h o n o u r o f the Torah is b o u n d w ith th e R a b b i.

W hen Rabbonim s it to g e th e r fo r a public purpose, even one th a t does n o t

have r e lig io u s s ig n if ic a n c e , n e ve rth e le ss, th e y are R abbonim sittin g to g e th e r and there is an im p licit recognition o f th e irco lle a g u e s' status as a Rabbi.

In a d d itio n , halachic q u e stio n s o fte n arise even on n o n ­ religious issues and th e y m ay be posed to th e Rabbis present, w h o w ill a n s w e rth e s e questions? Finally, if jo in t p la tfo rm s are su cce ssfu l in certain areas, a non d isce rn in g public m a y d e m a n d th a t p la tfo rm s be e ve n tu a lly established on religious

I share no illu sio n s. W e w ill be accused o f se g re g a tio n ism , s p littin g th e c o m m u n ity , e litism and a h o st of o th e r e p ith e ts. B ut w ith th e inroads th a t R eform is m aking in A n g lo J e w ry it is essential th a t R abbonim and lay leaders are fo re w a rn e d , to p ro te c t th e he a rt and fu tu re o f o rth o d o x J e w ry - its R abbinate.

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issues as w e ll.

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P ° f rebelli°n ' people n° ' a« e p t the authority of 1,1 ChaP'or 22, Para. , 0he lat ,tle sages of Jerusalem ° t attend a social function ’ey were sure who could be ler Partners". This rule was n to Rabbonim because it is ^ a disgrace to the Torah lolars to be in the company who did not accept its (Rashi Sanhedrin 23a). Itis sage that the Rav must :ate to his laity if he is to n obtaining their support.

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AHAVATH SHALOM SYNAGOGUE

Atonement

The President, Hon. Officers, and Board of Management extend sincere good wishes to their members and K’lal Yisroel for a happy and peaceful New Year

by Tamar Segal

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The ancient shofar will sound again and the melody of Kol Nldrei with its yearning and pain will recall those tablets of stone the imprint of our heritage as we atone for vacillating values of a base kind instead of holding standards that uplift mankind.

There must be no Babylonian kappora for our wrongs but an acceptence of responsibility where it belongs as we contemplate and reflect forgiving each other for our sins seeing wrong in retrospect before our plea to G-d begins.

Our resolve and dedication must be to Judaism and to the world community and on this troubled planet beset with strife we shall endeavour to follow the commandments and seek to earn our Good Signature in the Book of Life.

17

The President and Honorary Officers o f the

CLAPTON FEDERATION SYNAGOGUE (SHA ARE SHOMAYIM) 47 LEA BRIDGE ROAD, E.5.

extend New Year greetings to the Minister, Officials and members o f the Synagogue and their families, and to the President and Hon. Officers o f the Federation o f Synagogues, and all their members and families.

WEST HACKNEY SYNAGOGUE

On behalf o f our Reverend, Life President, Chairman, Hon. Officers, and Board o f Management, we extend to all our members and to Klal Yisroel our very best wishes for a Healthy, Happy and Peaceful New Year.

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The Honorary Officers and the Board of Management, on behalf of the Shul, wish Rabbi Knopfler, all members and their families a l rniB roan runs ncrrn nrns

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18

AN INTRODUCTION TO SHEMITTAH Arnold Cohen examines some of

the laws of the Sabbatical Year vpar. heralded bv Rosh H ashana 5 7 3 4 , w ill be a S hem ittah year. The fin a l year o f a seven year cycle. lie rn m in n

" A t the end o f seven years you shall make a suspension. A nd th is is the m anner o f the suspension . . . " . 2 Says R a b b it "th is s c rip tu re is dealing w ith tw o suspensions - one, the suspension o f land and th e o th e r the release o f debts. " 4 S h e m itta h acts as a sabbath - a year in w h ic h o w n e rs h ip of crops is relinquished, a year in w h ich the land and th o se w h o to il on it are given respite and a year in w h ich m o n e ta ry debts are to be fo rg ive n .

"In six years yo u shall s o w yo u r land ... b u t the seventh year you shall let it rest and lie s till. The needy of your people m ay eat . . . " 5 T h ro u g h o u t the S h e m itta h year, the gates to fields and orchards m u s t be le ft open.

A n y person m ay take fro m the crops or the fru it fo r his o w n use and so m ay anim als o w n e d by o th e rs roam in y o u r p a stu re s.

W h e th e r th is abandonm ent o f o w n e rsh ip is bro u g h t about by re n u n cia tio n - by th e o w n e r declaring th a t he is re lin q u ish in g his crops - or w h e th e r it is b ro u g h t a b o u t by c o n fis c a tio n by e d ict o f th e Torah is a m a tte r o f debates b u t th e end result is that, w hen S hem ittah begins, o w n e r s h ip o f c r o p s m u s t be relinquished. W h ils t the Torah does n o t e s p o u s e c o m m u n is m a n d re c o g n is e s th a t m a n k in d c a n n o t em brace egalitarianism , nevertheless a year such as S h e m itta h or, even m ore, the fiftie th year - a ju b ile e year - does s o m e w h a t redress th e balance be tw e e n the rich and th e poor.

For a society engaged in agriculture, the S h e m itta h o f th e land is a te s t o f fa ith . The T orah its e lf accepts? th a t

w e w ill nose the Question " ....a n d if

yo u shall say w h a t shall w e eat in the seventh year? Behold, w e shall n o t s o w nor ga th e r in o u r cro p s. A n d I w ill com m and M y blessing upon you in the s ix th year and th a t year w ill bring fo rth fru it fo r th re e y e a rs ." The m itz v a h o f S h e m itta h em phasises fo r us th a t there is indeed a C reator w h o created the w o rld and w h o still

n o t be bound to his land and his w o rk .

The m ain source o f th e a g ricu ltu ra l S h e m itta h is to be fo u n d in th e Sedra Behar. One chapters opens "W hen yo u com e in to th e land w h ic h I have given to yo u ..." - th e o b lig a tio n to keep S h e m itta h is o n ly in th e land o f Israel w h e n all its residents are in it w h e n th e fie ld s yo u are c u ltiv a tin g and th e vin e ya rd s yo u are tending are y o u rs b y v irtu e o f y o u r trib a l in h e rita n c e . 10 A fte r th e d e s tru c tio n o f th e Second T e m p le , w h e n m o re J e w s live d o u tsid e Israel than in it, m o st Halachic a u th o ritie s co n sid e r th e S h e m itta h to be a R abbinic e n a c tm e n t to record and re m e m b e r th e o rig in a l Torah d e c re e . 11

c o n tro ls it; a C reator to w h o s e d ivin e p ro vid e n ce w e m u s t lo o k and tru s t.

Keeping th e S h e m itta h breeds w ith in ourselves th e c h a ra c te ris tic s o f b o th tru s t and fo rb e a ra n ce ; tru s t th a t w e w ill n o t s u ffe r h u n g e r, and fo rb e a ra n ce in a llo w in g w h a t w e co n sid e r to be o u r p ro p e rty - g ro w in g cro p s and d e b ts due to us - slip a w a y fro m o u r hands.s A fu rth e r idea o f th e S h e m itta h is th a t n o t o n ly is it a year o f re s t fo r the land to recharge its e lf, it is also, fo r th e fa rm e r, a year in w h ic h he w ill have tim e to devote him self to spiritual p u rs u its especially th e s tu d y o f the Torah. Thus, w h e n the Rabbis fram ed th e ir o w n su b sid ia ry le g isla tio n , th e y trie d to ensure th a t th e fa rm e r w o u ld 19

The Rabbis w e re ve ry sensitive to th e fa c t th a t Israel w a s punished fo r n o t keeping th e S h e m itta h .

The T o ra h s w a rn s "T h e n shall the land appease (G-d) w ith her sabbath as long as it lies desolate it shall rest; b e ca u se it d id n o t re s t in y o u r sa b b a th s w h e n yo u lived upon it" .

Rashi on th e s p o t c o m m e n ts th a t the s e v e n ty years o f th e B abylonian exile a fte r th e fir s t D e s tru c tio n equates to th e n u m b e r o f S h e m itta h years the Israelites desecrated w h ils t in th e ir o w n kin g d o m .

W h a t are th e m ain rules o f the a g ric u ltu ra l S h e m itta h ?

The T orah s p e c ific a lly fo rb id s the p la n tin g o f seed in th e fie ld s and the p ru n in g o f o rch a rd s and vineyards, b u t p e rm its th e J e w to eat th a t w h ic h has g ro w n o f its o w n accord "F or the sabbath o f th e land shall be to yo u fo r e a tin g ";i3 one can reap th e cro p s and p lu c k th e fr u it b u t o n ly fo r e a tin g , n o t

in the manner one norm ally w ould to stock up a granary or a barn. Thus, generally, one could only harvest th a t w hich is currently needed for sustenance.i4 In order to ensure the sanctity of the Shem ittah, the Rabbis legislated, fo rb id d in g m any an a g ric u ltu ra l procedure; fo r example, weeding, hoeing, fe rtilis in g , or fu m ig a tin g trees.is And the Torahie circum scribes the uses to w hich Shem ittah products can be put. "For you to eat, fo r your servant ... fo r your animal ... which are on your land shall all its produce be fo r eating" (w hich, o f course, includes drinking and even anointing oneself w ith oil as was the custom ).

The p rin c ip le is th a t S h e m itta h produce can only be used for the benefit of the Jew ish person - it can be used to make soap but not to make bleach fo r clothes. 1 ? Shem ittah olive oil can be used for the Shabbos lights as these lights are part of the pleasures o f Shabbos for the Je w but it cannot be used fo r Chanucah lights as a Jew is not allowed to benefit from these lights.is It fo llo w s, therefore, th a t these products do not become commodities for trading and, w h ils t one may sell them in order to buy other foods for Shem ittah, they cannot be sold as trading sto ck . 19 One further condition set dow n by the Torah in the verse q u o te d is th a t th e p ro d u ce o f Shem ittah can only be eaten "in your land" - in Israel, it should not be im ported to be eaten outside . 20 W hat of those products such as Jaffa citrus grown in Shemittah which reach our shores?

Indeed, many observant Jew s are careful not to eat them and when it comes to Succos, they buy their esrogim from Corfu or M orocco.

H o w e ve r, those w h o w is h to continue eating the citrus fru it and use Israeli esrogim, rely on w hat is know n as the H e tte r Hamchirah, arising from the sale o f the land.

A fte r all, it is only " your field ... your vineyard" w hich a ttra ct the law s of Shemittah. W hat if the land is sold to an ow ner w ho is not subject to those

law s - to a non-Jew .

The idea o f selling an item to avoid a loss is w ell founded in the Talmud.

The m ost com m on is the sale of chom etz before Pesach so that it is n o lo n g e r " y o u r " c h o m e tz . 21 Similarly, if a farm er has a co w about to calf, he could sell it to his nonJew ish neighbour so th a t the male firs t born calf does not have to be given to the Cohen. 22 In all the cases cited by the Talmud, the sales are more pro-form a than real and yet, as the legal mechanics are in place, they are considered sales. W hat then, of selling land to a non-Jew? First o f all, is one allowed to? And if one does, is it a good sale so as to avoid the laws of Tithes and the S hem ittah?

On this last point, there have been differing opinions fo r many years.

Rabbi Yosef Karo w ho lived in Tsfat in the latter half of the 16th Century ruled th a t there w as no law o f Shem ittah on agricultural produce grow n in Israel (or Palestine as it then was) on land belonging to a nonJew . There were others w ho opposed this view but records indicate that, generally, the small settlem ent of Jerusalem and Israel accepted Rabbi Karo's ruling and only used this type of produce during and im mediately after the Shem ittah year.

A t th a t tim e, it was easy; the Jew ish settlem ents were small and m o st a g ric u ltu ra l p ro d u cts were farm ed by non-Jew s but in the 1 9th Century the problem became more acute. Much of the farm ing in the land was now carried out by Jews w ho owned it either individually, through Kibbutzim or through funds such as KKL. So, w ith the approach of 1 888, a number of leading scholars suggested th a t Jew ish land be sold to neighbouring Arabs so as to avoid the onerous burden of a Shem ittah in w hich there can be no farm ing.

However, the then Beth Din of Jerusalem refused to countenance such a scheme and many responsa were w ritten both for and against. 23 It m ust be rem arked th a t the leniency of the hetter, forged in a tim e of privation, at a tim e when the J e w is h s e ttle m e n ts in Palestine

am ounted fo r much less than half the land, may not be relevant in a time when im ported food may be only m arginally more expensive and, as in the case of grain, often cheaper and at a tim e when Israel is a sovereign State occupying the whole land. The Shem ittos of recent decades witness the fa ct th a t large segments of the population have been able to keep the laws of Shem ittah as originally laid dow n, in the spirit in which the land was given to us.

A rn o ld Cohen, an alum nus o f Gateshead Yeshiva, is a Chartered A c c o u n ta n t a n d a u th o r o f "An Introduction to Jew ish Civil L a w â&#x20AC;?.

NOTES 1. Synopsis o f a Shiur given to the Shomrei Hadath Synagogue, Shavuos Night, 1993.

2. Deuteronomy, 1 5 vv 1 & 2.

3. Rabbi Judah the Prince - the Redactor o f the Mishna.

4. G ittin 36a as explained by Rashi; see Tosafot loc cit.

5. Exodus 22 vv 10 & 11.

6. See Minchas Chinuch, Mitzvah 84.

7. Leviticus Ibid 10, dealing w ith Yoval - Jubilee year.

10. See Ritvo, Ketuboth 25a.

11. See Rabbi S J Zevin, L'Or Halacha.

12. Leviticus, 25 vv 34 & 35.

13. Ibid 25 v 6.

14. Yad Hachazakah. Hil. Shemittah & Yovel 4.1.

15. Moed Kattan 3a; ploughing may well be prohibited by the Torah itself.

16. Leviticus 25; vv 6 & 7.

17. Yad Hachazakah Ibid 5:10.

18. Rabbi M Sternbuch: Hilchos Shemittah 3:12.

19. Yad Hachazakah Ibid 6:1.

20. Ibid 5:13.

21. Tosefta Pesachim Chap. 2.

22. Bechorot 3b.

23. See Rabbi S J Zevin, L'O r Halachah w ho devotes an entire chapter to this particular subject.

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AWE AND JOY Rabbi Zvi Te/sner offers some insights into the Yamim Tovim of

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NOTES •sis of a Shiur given to the ladath Synagogue, Shavuos

93. ronomy, 15 vv 1 & 2. i Judah the Prince • the of the Mishna.

36a as explained by Rashi; 3t loc cit. ; 22 vv 10 & 11. linchas Chinuch, Mitzvah

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Fear and tre p id a tio n are som e o f the w o rd s w h ic h spring to m ind to describe the High H o ly Days o f the m onth o f T ish ri. From o u r earliest childhood the opening period o f each year fro m Rosh Hashana to Yom K ippur has been im bued w ith tru e aw e. Then, a lm o s t as if by som e strange c a tc ly s m ic o ccu re n ce , our m ood changes w ith th e approach and c e le b ra tio n o f S u c c o s and Sim chas Torah.

Simcha - unabated and unrestrained jo y - r e ig n s s u p r e m e a s th e seriousness and concern o f th e earlier w eeks disappear. It is as th o u g h Judaism , n o rm a lly p ra ctica l has shed its serious image, allow ing an irrational life style take over. To go fro m the deep sense o f to ta l se re n e ty o f Yom Kippur to the heights o f jo y on Succos in ju s t a day or tw o is a dem anding exercise.

This poses a real q u e stio n : Can w e, mere m o rta ls, a ctu a lly and tru th fu lly face up to th is ty p e o f change? Let us fo r a w h ile tu rn fro m o u r p re ­ conceived d e fin itio n s and delve a little deeper in to o u r heritage and the true significance o f th e fe s tiv a ls w h ich com prise T ishri.

It is no co in cid e n ce th a t Rosh Hashana and S uccos a lw a y s fa ll on the same day o f th e w e e k. W h a t else do these tw o fe s tiv a ls , w h ic h appear to be w o rld s apart, have in com m on?

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Rosh H ashana is n o t ju s t th e beginning o f th e n e w year. It is the tim e w hen w e a cce p t G-d as o u r King and M aster; th e tim e w h e n w e tu rn to G-d and im plore H im to a cce p t us as His servants, c ro w n in g him once again as th e Ruler o f all cre a tio n . The Chassidim o f th e old Chabad school

w o u ld call th e fir s t n ig h t o f Rosh Hashana "C o ro n a tio n N ig h t".

A J e w livin g in som e sm all s h te tl in C zarist Russia, afraid fo r his life ; w h o w o u ld n o t by ch o ice w a lk w ith in a hundred m iles o f a Russian so ld ie r or do anything w h ich m ig h t be construed as d e ro g a tin g th e m a je sty o f

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m

ts .

t J th e C zar w o u ld , o n th is n ig h t, s o m e h o w fin d th e courage to openly c ro w n the Suprem e K ing o f all kings.

A c c o rd in g to Rav Saadia Gaon the b lo w in g o f th e s h o fa r is p a rt o f the ce re m o n y a t a k in g 's c o ro n a tio n .

Rosh H ash a n a 's litu rg y is replete w ith p e titio n s to G-d, begging H im to a cce p t o u r o ffe r o f allegience.

H o w , in all h o n e sty, can w e ask th is o f th e A lm ig h ty ? Did w e n o t go th ro u g h th e w h o le exercise la st year and fa il to h o n o u r o u r u n d e rta k in g s in full? Did w e do so w e ll a t th e last a tte m p t th a t w e can o ffe r to try again? Do w e n o t have to p ro ve in som e w a y th a t th e co m in g year w ill usher in a n e w service th a t w ill s a tis fy th e A lm ig h ty ?

Y e t th e Torah c a te g o ric a lly states th a t th is annual c o ro n a tio n is a d u ty th a t Klal Y isroel is obliged to perform .

W e m o rta ls, livin g by His grace, are called upon year a fte r year to place th e c ro w n on th e A lm ig h ty . Hashem yearns fo r his chosen people to b lo w th e sh o fa r and pray th a t He continues to reign o ve r th e w h o le cosm os.

T h is leads us to th e relationship b e tw e e n Rosh Hashana and Succos: U n re m ittin g jo y . For th is strange scenario o f th e annual co ro n a tio n of G-d by His people should be the g re a te s t source o f jo y a hum an being co u ld ever dream o f fo r it encapulates b o th th e g re a t e x te n t o f m a n 's ca p a b ility and th e aw esom e challenge and re s p o n s ib ility w ith w h ic h he is c o n fro n te d . S till, th e ca u tio u s strain th a t m an fe e ls in s id e his being p re ve n ts th e re ve la tio n o f th is jo y , c a u s in g it to re m a in la te n t and d o rm a n t.

Y om K ip p u r, w h ic h s h o rtly fo llo w s , g ives even m ore reason fo r to ta l and u n b o u n d e d jo y . A fte r realising our e rro rs in every dom ain o f hum an e xiste n ce w e are g ive n , s u b je c t to tru e re p e n te n ce , a fu ll reprieve. We are to ld th a t w h a te v e r w e did in the course o f th e la st tw e lv e m o n th s can, and w ill, a t the stro ke o f teshuva, be w a sh e d clean. From th e su n se t o f Y om K ip p u r w e w ill be w ritin g o u t life 's s to ry on a clean slate. If th is does n o t e n th u se us to n e w h e ig h ts o f jo y n o th in g w ill. It is no a ccid e n t th a t o u r rabbis co m p a re Y om K ippur to a m ikve fo r b o th have th e p o w e r to p u rify and elevate even som eone w h o has been k n o w in g ly defiled.

A g a in , at th e end o f th e day the s h o fa r is so u n d e d re m in d in g us o f th e Ju b ile e Year w h e n all are le t free

to begin afresh.

If this is ju s t the beginning of the joyous days of Tishri then w h a t is there really to add? W hat can possibly be the grande finale to such an experience. Here the Torah turns to us and allow s, even commands, us to take the message o f Rosh Hashana and Yom Kippur and reveal it in the m ost overt m atter by the performance of certain m itzvos w hich show the true spirit w hich binds the Jew ish people.

A lthough the ten days from Rosh Hashana to Yom Kippur have an intrinsic elem ent of jo y it is, in a sense, latent. We cannot fail to temper it w ith the obvious feeling of awe.

Indeed this period is often referred to as the Days of A w e.

Im mediately after the blow ing of the shofar at the conclusion of Yom Kippur the Torah tells us to abandon the serious angle and respond to Gd in a to ta lly d iffe re n t manner to understand the true nature of G-d's kindness and benevolence to His chosen people. A s a re su lt the restraints o f Rosh Hashana and Yom K ip p u r d is a p p e a r a n d , a lm o s t autom atically, we burst out in a true spirit of happiness and rejoicing.

The m itzvos o f Succos prescribed by the Torah are an expression o f the true nature o f both the essence of the Jew ish people and total fusion w ith their creator. The building of the succah, a small tem porary hut in w hich we live for a week in som ewhat cramped conditions, sym bolises our tru s t and uncom prom ising reliance on the kindness of the A lm ighty. A t a tim e when we may be thinking that we are the masters o f our ow n fate, w ith confidence galore and w ith o u t a w orry in the w orld, we are told to leave our permanent, com fortable home and live in a flim sy, tem porary booth. Placed at the mercy of the elements we are made aware that w ith o u t the A lm ig h ty we w ould have nothing. W ith o u t His kindness we w ould be in the desert w ith o u t an id e n tity or n a tio n a lity . It is this realisation th a t can, and m ust, lead to true joy. H ow ever it is not enough ju st to appear happy and thankful; we are commanded to dem onstrate

those feelings to the w orld at large.

The m itzvah of behaving in this joyous manner, w hich the Torah commands us three tim es m ust not be taken lightly. If we fail, w e are stating th a t our appreciatioon is not real and th a t the w ords we may express are no more than lip service.

The story is told th a t when the saintly Rabbi Levi Yitzchok of Berditchev was asked to explain w h y we all have to rejoice on Simchas Torah, he replied: "If m y brother w ould be m aking a w e d d in g w o u ld I n o t rejoice?", im plying th a t even though we may not all be on a level o f those whose lives are to ta lly infused w ith true living Yiddishkeit we can still participate. The Lubavitcher Rebbe, shlita, adds th a t even this is not the case and that, regardless of w hat he may perceice, every Jew has a natural link w ith the A lm ig h ty at all tim es and under all conditions. As we say each morning in our prayers "The Torah is the inheritance o f Jacob", it is fo r all of us.

Any level of simcha however cannot tru ly be enjoyed on one's ow n. To think th a t one does not need others in our lives is silly and, above all, w rong. The Torah commands us to to take fo u r to ta lly different kinds of species - the Lulav, Esrog, Hadassim and A ro vo s - each sym bolising a different type of person w ith different attributes and emotions, uniting them in a common bond to serve the A lm ighty together and w ith o u t feeling th a t one is more im portant than the other, symbolising a true brotherhood w hich can only be accomplished through the Torah's com m andments and service of the Creator.

The climax o f this rich m onth is, of course, Simchas Torah. A day when every Jew expresses his love and unbreakable spirit to his G-d and his people. A day when we complete and then restart the Torah, G-d's link w ith man. Dancing and singing uninterrupted, caught up in this universal tru th . It has a mystical feeling w hich engulfs all those w ho open their hearts and minds to its holiness. It unites us all w ith the only tru th man can ever know . It leads us on the road in whose path one finds

the purpose and meaning of life.

Eventually it w ill lead all of us, together w ith all mankind, to the redemtion for which we are all praying and hoping.

R abbi Z vi Telsner is the Rav of F in c h le y C e n tra l Synagogue. He w ishes to thank Benzion R adar for his assistance in the preparation of this article.

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FINCHLEY CENTRAL SYNAGOGUE Redboume Avenue, Finchley, N3

The President. Honorary Officers and Board o f Management, on behalf o f the Synagogue, wish Rabbi Z. Telsner. all members and their families for 5753

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LOUGHTON, CHIGWELL DISTRICT SYNAGOGUE

On behalf of Rev. J.D. Lorraine, the Honorary Officers and the Board of Management we would like to wish all members a Happy and Healthy New Year.

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The Honorary Officers and the Board o f Management extend sincere wishes to all their members and friends, fo r Health and Happiness in the coming Year

.tito rrcrnm rrrn:)

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24

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FEDERATION OF SYNAGOGUES

S'f enfs: W , |Esq" FCA

5

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lane Loughtof1,

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- < ’• * *

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The World of Kosher, 25 Station Parade, Cockfosters, Barnet. Tel: 081-441 3621.

EI-AI Kosher Catering, Heathrow Airport. Teh 081-897 6136.

Eliko Food Distributors (cheese with label only) Unit I, 12/14 Northumberlands Park, N17 0TX Tel 081801 9977.

J. Moldovan Quality & Flavour (fish). Unit 9, Kings Yard, White Post Lane, E9 5EN. Tel: 081-985 0134.

Symphony Chocolates, Prime Chocolates Ltd., Unit A, Fairweather Wharf, 10 Timberwharf Road, N16 6BQ Tel: 081-880 2049

RESTAURANTS Aviv Restaurant, 87 High Street, Edgware, Middlesex Tel: 081-952 2484.

Kosher Lucheon Club, Kasler Hall, Greatorex Street, E1 Tel: 071-247 0039.

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M E M O R IA L STO NE IN S U R A N C E Samson Insurance Services -1 2 9

st Albans Road, Watford, Herts w d i 1r a

P R O T E C T T H E M E M O R Y OF A L O V E D O N E It is a sad reflection of today’s society that many memorials suffer wanton vandalism, and these attacks are not restricted to grand or elaborate monuments; often the simplest family stones are the target of malicious or accidental damage.

Whilst it is impossible to prevent this happening, STONEGUARD Insurance can ensure that any damage can be put right very quickly even to total replacement of the memorial. The cost of this unique insurance is 1% p.a. payable on a renewable 5 year term.

Many insurance policies are limiting in what they will ensure you against. But STONEGUARD is different. This scheme covers ALL RISKS - accidental or malicious, including damage by storm.

STONEGUARD covers the full value of replacing or repairing the stone and provides third-party liability up to £1,000,000. There is no need to renew the policy every year. STONEGUARD cover lasts for five years and can then be renewed each successive five years for as long as you wish. The memorial stone value will be index linked at 5% p.a.

THIS IS WHAT YOU FAY Replacement Value of Stone Premium Payable For 5 Year Cover £1,000 £50.00 £1,250 £62.50 £1,500 £75.00 £ 2,000 £100.00 and so forth a t 5% o f the value o f the stone

Please return this form completed to: Samson Insurance Services, 129 St Albans Road, Watford, Herts, WD1 1RA. Tel: Watford (0923) 225201. Fax: (0923) 818657 Name of Deceased ...........

Your Name...

Date of Death ....................

Your Address

Cemetery..........................

Position of Grave...............

Your Telephone Numbers: Day

Replacement value of stone

Evening ..................................

%

I hereby declare that at the time of signing this application the stone to be insured is in good repair and the sum insured represents the full replacement value of the stone.

Signature........................................................................................................

D a te ................

WITH THE COMPLIMENTS OF

E lfe s L t d MONUMENTAL MASONS

17 OSBORN STR EET, LO N D O N E l 6TD Telephone: 071-247 0163 & 071-247 6025 Fax: 071-375 0526

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