Rosh hashanah 1981

A CENTRE OF INTENSE ORTHODOX JUDAISM CLOSES

MONTAGUE ROAD BETH HAMEDRASH TO MERGE WITH WEST HACKNEY SYNAGOGUE: A DALSTON ERA ENDS. A t a special m eeting o f th e M o n tag u e Road Beth H am edrash, Dalston, E.8., it w as decided to close th e Synagogue and m erge w ith th e W est H ackney Synagogue (Rutzon Tov Synagogue).

HAMAOR JOURNAL OF THE FEDERATION OF SYNAGOGUES

VOL 17. No. 7 ROSH HASHANAH 5741 September 1981 50p.

SYNAGOGUE HAS TO MOVE FROM CRANBROOK ROAD ecause of an enforcement order issued by the London Borough of Redbridge and confirmed, on appeal, by the Department of the Environment, the Ohel Jacob Beth Hamedrash, a congregation affiliated to the Federation of Synagogues, has had to move from the upper part of the premises in Cranbrook Road, Ilford which they have been using as a synagogue. The building also contains the mikvah consecrated in December 1969, and housed in a converted garage.

The new congregation was formed in January 1970 and as it found it impossible to procure suitable premises for prayer, it eventually applied to the Federation for permission to convert the upper part of the premises for use as a synagogue. Services began to be held there from Pesach 1972.

In 1973, due to a complaint by a nearby resident who, claiming a reduction in rates, said there was some disturbance from the activities in the premises, the council investigated and declared that the garage had been adapted for use as a mikvah on the grounds that the house would remain in residential use.

The Council was adamant that the use of the building must only be residential and not religious. After lengthy negotiations, the Council issued a 28-day Enforcement Notice in 1980 ordering that the use of the upper rooms for religious purposes must cease. The Federation appealed to the Department of Environment and in April 1981 an Inspector determined in favour of the Enforcement Notice, but extended the original 28 days to three months. Because the congregation was subsequently unable to find alternative accommodation the Federation sought an extension of the Notice period, but the Council refused. It stated that its planning officer would continue to assist efforts to find alternative accommodation for the congregation.

The present buildings of the Beth Hamedrash will be sold and the proceeds utilised for community and charitable needs.

The closure of a synagogue at any time is a sad event, but in the case of the Montague Road Beth Hamedrash it has a special poignancy, since this synagogue has been a centre of intense Orthodox Judaism and Jewish learning for over sixty years.

The Beth Hamedrash which was founded before 1910, was originally accommodated in two rather primitive constructions in a large yard adjoining a typical four-storey Victorian villa, occupied by the Shammas/Collector and his family.

In those early days, Dalston was a middle-class area with a growing popu­ lation of better-off Jewish merchants, master tailors and similar elements.

The turnings near the-Beth Hamedrash were leafy, pleasantly quiet avenues, and, until the late 1930s, the district attracted many East Enders who wished to improve their style of living. •R e fle c tio n s on th e past glory o f th is synagogue are penned in th e c e n tre pages by M IC H A E L G O L D M A N , S e c re ta ry o f th e Federation o f S yn ag o g u es.

SEFER TORAH SENT TO KIBBUTZ A Sefer Torah from Montague Road Beth Hamedrash, was sent earlier this year to Kibbutz Kfar Blum in Upper Galilee, Israel.

A letter of thanks sent by Mr. Aaron Cohen, secretary of the kibbutz Synagogue and from the Synagogue's Gabai, Mr. Moshe Lavie, said that a special service of induction was held in the presence of a large audience and an address given by the Supt. of Jewish Education, Galilee District.

Mr. Cohen is the son of Mr. Shea Cohen, who was the acting Shammas at Montague Road from 1945-1949 when he joined his son at Kfar Blum.

Mr. Aaron Cohen went to the kibbutz in 1937. In pre-war Habonim, he was known as "Aki the Lion."

Mr. Shea Cohen's son-in-law is Mr. Sam Harris, former headmaster/secretary of Dalston Talmud Torah.

At the Reconsecration Ceremony

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A G A T H E R IN G O U T S ID E TH E M O N T A G U E R O A D BETH H A M E D R A S H A T A R E C O N S E C R A T IO N C E R E M O N Y AFTER W O R L D W A R II. O N TH E R IG H T A R E R A B B I W E IN S T E IN A N D R A B B I G O T T L O IB .

THE PRESIDENT'S COLUMN itherto, we as a Kehilla were dis­ inclined to give way to our emotions or give full expression to our innermost feelings when com m em orating epochmaking occasions throughout the centuries in the changing history of our people, b e it the shattering and heart­ rending tragic events of the Holocaust, or the spiritually-moving establishment of the State of Israel.

OUR CENTENARY The time is drawing near when I feel that each and every one of us involved with our organisation should indulge in a little self-praise.

In 1987, the Federation of Synagogues will celebrate its centenary, and despite the upheaval caused by the two world wars and the changing ch aracter of London due to enormous devastation, there has, since 1 9 4 5 , been a marked improvement from when com pared with the period when our organisation cam e into being, right up to the outbreak of the 1 9 3 9 -1 9 4 5 war.

During this earlier period, the function of the Federation left much to b e desired, and it b ecam e the aim of those who had since taken over its m anagem ent to raise its status from being merely a Burial Society to becom ing an organisation con cern ed with the well-being of its m em bers and providing facilities to meet the spiritual needs of our entire Kehilla.

O n looking back over those many d ecad es in the history of the Federation, I am sure you will ag ree that all of us have every justification to b e proud of what has b een achieved within the second half of the centenary period.

I summarise the various activities which have b eco m e an integral part of the function of our organisation:

press.

6. The formation of our own religious educational network, the London Talmud Torah Council, which since its inception has concentrated on providing religious education for the children at our various centres. Every effort is being made to improve the standard of teaching for the ultimate benefit of the children to whom we look forward in years to come to continue to serve our organisation.

7. During the 14 years since we founded our A ID TO ISRAEL FUND we have distributed some £ 5 0 ,0 0 0 to worthy causes in Israel such as, yeshivoth, orphanages, children's homes, hospitals, rescue homes for immigrants from Russia and other persecuted areas.

(H ere I express my gratitude to all those m em bers of our Synagogues who have so generously supported the Fund throughout these years and I hope and pray that they will continue to give the cau se their whole-hearted support. I feel that I am justified in claiming that we are the only established synagogual organisation that has, since its inception, provided financial aid for the

developm ent of the Yishuv and supported innum erable institutions in Israel.)

8. In addition to the considerable financial aid to worthy causes in Israel, we have for very many years warmly supported religious, educational and welfare establishments in this country.

9. We continue to play our part within Anglo-Jewry by closely participating at the Board of Deputies and by active representation on various communal organisations.

10. Our constant support for the State of Israel is recognised through our very close association and active participation, with the World Jewish Congress and the World Zionist Organisation.

As an Orthodox Kehilla, we have at all times given whole-hearted support to religious non-political Zionist organisations and in furtherance of this support, we decided to call on each of our constituent and affiliated synagogues to form local societies which would strengthen the Federation and so enable it to play a vital role and make its voice heard effectively in the affairs of world Zionism.

I may say with humble pride that the Federation of Synagogues has becom e an essential factor in O rthodox Jewry and with your continued co-operation, it will continue to fulfil a vital need long into the future.

Reverting to our forthcoming centenary in 1 9 8 7 , we all know from exp erience that time has a habit of slipping by, and with this in mind, I now appeal to every m em ber of our Constituent and Affiliated synagogues to give me their whole-hearted support in preparing appropriate arrangem ents for celebrating this great occasion in a manner worthy of the many achievem ents of our organisation.

I feel that all of us will have good reason to celebrate this forthcoming event in our lives in joyful spirit and give thanks to Almighty G -d for having helped us reach this stage.

I wish you all a very happy New Year with good health and happiness.

Morris Lederman

1.

The establishment and development of Constituent Syna­ gogues.

2. The creation of our own Beth Din and its recognition by other established Ecclesiastical Authorities.

3. The establishment of- our own Marriage Authorisation office.

4. In conjunction with the Beth Dm, the creation of the London Kashrus Board, a licensing authority now functioning with a considerable measure of success.

5. Provision of catering services and facilities for people to obtain Kosher meals during working hours. This essential service has already received favourable comment in the national

2

THE PRESIDENT AND HONORARY OFFICERS OF THE FEDERATION OF SYNAGOGUES EXTEND BEST WISHES TO THE EMERITUS RAV RASHI, DAYANIM, MEMBERS, STAFF, FRIENDS AND THEIR FAMILIES AND TO KLAL YISROEL FOR

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A HAPPY ‘NEW’ YEAR 5742 O f the many varied, moving and stirring prayers, we offer to our Heavenly Father during the solemn period of the "Days o f Awe", the dominant one seems to be our plea: That He remember the Covenant made with, and the oath sworn to Abraham, following the binding of Isaac on Mount Moriah.

These sacred days, with their clarion call for a serious "CheshbonHanefesh", when all of us are in a repentant and receptive frame of mind, is the right time to re-examine the text of that historic Covenant and oath, which after all is the only title-deed and basis of our legitimate claim to the Land of Israel as our rightful inheri­ tance.

the serious question: "Is this enough to secure the safety of the State and its people? Can we afford to put our trust only in planes and tanks?"

Didn't the Psalmist long ago declare: "A horse is a vain thing for safety, neither shall he rescue any by his great power"?

A WIDENING GULF

basic tenets of our faith and make a mockery of the process of gerut.

Publicly and fearlessly he did not hesitate to declare his deep conviction that before the difficult problems the State is faced with are successfully resolved, we must see to it that the people inhabiting the land are indeed "Zera Y itzchok", the pure descendants and the seed of him to whom alone the land was promised and the sacred oaths given, and who will surely inherit it.

The time has come now for the Prime Minister to redeem his promise.

Let him not be frightened by the threat of the Reform Movements in the United States: that they will withhold financial support for the State of Israel should their conversions not be recognised. Let, them iive with their guilty conscience.

It saddens us to see, whilst our enemies unite, that we tear ourselves apart. Not only do we witness the everwidening gulf between the non­ religious and religious sections of Israeli society, but what is more painful, even the religious sections are unable to speak with one voice on matters affecting the very spiritual NOT ONE-SIDED survival of our people.

The Prime Minister of Israel, had on The text says: "By Myself have I many occasions promised to resolve A UNITED VOICE sworn, says the Lord, that in blessing I the question of "Gerut" (conversion) will bless thee, and thy seed shall and try to amend the Law of Return by possess the gate of his enemies .... adding the word: "K 'h a /a c h a h ". He The traditional greeting in this because thou hast hearkened to My said: "A ll my life I have believed in the season is "For a Happy New Year". In Jewish Halachah and tradition; I intend voice." welcoming the incoming year 5724, we Here is quite clearly spelt out, that to marshal a majority-in the Knesset to must resolve to put something "n e w " the Covenant and oath is not a one­ amend the Law of Return, for the very into it. To break the pattern of the sided unconditional promise, but given essence of conversion is an Halachic silence and apathy; to raise our voice in and made with a double stipulation and concept". defence of the purity and sanctity of It was pleasing to hear for the first our people provided we speak with a precisely defined condition that it is given, "to thy seed", and even then, if time, a Prime Minister of Israel speak united voice; we shall and will surely and when "thou hast hearkened to My with such deep feeling and profound prevail. voice". respect of our sacred traditions, Since the re-establishment of the realising that conversion is too serious State of Israel, it has never been faced a matter to entrust to those with so many dangers as it finds itself movements who do not accept the today. There is the worrying return of Sinai next year, and the dismembered and unstable State of Lebanon, occupied by the hostile forces of Syria The Members of and the P.L.O. which pose a constant threat to many of our cities and settlements. ★ HAMAOR The oil-hungry nations are gradually surrendering to the blackmail and pressures of the oil rich countries, and PUBLISHING COM M ITTEE consequently will in turn, pressurise Israel for more concessions to our mortal enemies. The murderous gangs ★ wish to express their sincere thanks of the P.L.O. are already considered by many nations as "respectable" and legitimate freedom-fighters. to contributors, advertisers and supporters, The re-election of the present Government of Israel, headed by the and wish them all and wise, strong and courageous Prime ★ Minister, is well aware of these dangers and will surely take the necessary steps to forstall any evil D” n n w \ n a w n a v i m n m a designs schemed and planned by our adversaries. But we must ask ourselves 3

The Members of FEDERATION OF SYNAGOGUES

HAMAOR

FINCHLEY CENTRAL SYNAGOGUE

PUBLISHING COMMITTEE

Redbourne Avenue, Finchley, N.3.

wish to express their sincere thanks to contributors, advertisers and supporters

The President, Honorary Officers and Board o f Management, on behalf o f the Synagogue, wish Dayan P. Braceiner, Rav; all members and their families fo r 5742

and wish them all and

m’w i n,,n naan naio na’jim

EMET V’SHALOM SYNAGOGUE r:

pitto

CROYDON DISTRICT SYNAGOGUE

THE PRESIDENT, HON. O FFICERS AND BOARD OF MANAGEMENT EXTEN D SINCERE GREETINGS

THE PRESIDENT, HON. O FFICERS AND BOARD OF MANAGEMENT WISH THE MEMBERS OF THE BETH DIN, AND

TO ALL THEIR M EM BERS

MEMBERS OF THE CONGREGATION

AND K ’LAL YISR O EL FOR

A H APPY AND PROSPEROUS N EW YEA R

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WOOLWICH DISTRICT SYNAGOGUE

GREENFORD SYNAGOGUE WISH THEIR

MEMBERS AND FAMII IES

AND R EAL YISROE1

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HAPPY NTYV YFAR

The President, Hon. Officers and Board of Management wish

members and their

families and Klal Yisroel m io la n n m

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JUBILEE YEAR FOR LEYTONSTONE AND WANSTEAD SYNAGOGUE 'Sammy' Kalms celebrates his 80th Birthday (Contributed by Mr. M. Kent) T h is is the Golden Jubilee Year of the Leytonstone 8- Wanstead Synagogue's affiliation to the Federation of Synagogues in 1931.

Mr. Sam Kalms, President since 1962, has been, and is still actively associated with the synagogue since that date. Prior to the presidency, he held the treasurer's office for nearly 30 years — a truly remarkable and praiseworthy record. Fie was present at the consecration and open­ ing of the synagogue premises at 14 Drayton Road E11 on August 26, 1934 when the late Chief Rabbi Dr. J. Hertz, attended.

The synagogue stemmed from a 'minyan' started about 1924 in the home of Mr. and Mrs. Harris Schneider at 15 Preston Road E11. It was still functioning there in 1931, as Mr. Kalms recalls, when he first arrived in the district. He speaks lovingly and admiringly of the few early stalwarts who founded the congregation and inspired him to continue their work.

After the Second World War he took the leading part in acquiring an adjacent bombsite on the corner of Fillebrook Road, where, with the Federation's generous support and help, the Samuel Kalms Hall was erected and opened in 1954 as a Jewish Youth and Communal Centre and was linked to the Drayton Road premises.

He was presented with an inscribed silver key to mark that event.

The Centre proved to be a boon for young Jews from a very wide area and became the base for the Leytonstone Area Maccabi Association (LAMA) which functioned there for a number of years.

There was a big post-war Jewish migration to areas such as Redbridge, Woodford, Chigwell, Loughton and Hainault, where hardly any facilities existed for young Jews to have a social life and recreation. It was Mr. Kalms' vision, foresight and drive which gave them an opportunity and a rallying point. Many Jewish marriages resulted from membership of L.A.M.A.! which made Mr. Kalms President for 1958/9.

Amongst other achievements it should be recorded that Mr. Kalms and his Leyton­ stone colleagues assisted quite substan­ tially in the emergence of the present Loughton, Chigwell 8 District Hebrew Congregation, also affiliated to the Federation of Synagogues.

Mr. Kalms' efforts for the maintenance, support and preservation of the Leytonstone Congregation have been immense and unflagging..He retains his enthusiasm, good humour and never-saydie spirit, and his amiable hearty disposition encourages others to exert their best efforts for the good of the community to which he is, indeed, devoted.

We can express only thanks and con-

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O n the o ccasion of the Royal W edding, the following m essage was sent to H .R .H . the PR IN C E O F W A LES and H .R .H .

P R IN C E S S O F W A LES: "T he R abbinate, President, H onorary O fficers and m em bers of the staff of the Fed eration of Sy n ag o g u es extend heartiest congratulations on your m arriage and wish you m any years of happiness."

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THE ROYAL WEDDING

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gratulations to the popular 'Sammy' Kalms who recently celebrated his 80th birthday and wish him, and his dear wife Esther, length of days in good health 'ad me'ah v'esrim shana'. It ought, perhaps, to be added that Mr. Kalms is a member of a quite notable family, who are contributing handsomely in many ways to vital Jewish causes, especially towards Jewish religious education.

In reply the following telegram was sent to the President of the Federation, Mr. Morris Lederman: "The Prince and Princess of Wales send you their most heartfelt thanks for your extremely kind message" — Private Secretary.

The Emeritus Rav Rashi, Rabbi Michael Fisher, was a m em ber of Anglo-Jewry's delegation which presented a Loyal Address to the Q ueen.

CONGRATULATIONS The Editorial B oard of H A M A O R exten d sin cere congratulations to Chief Rabbi Sir Immanuel Jakobovits on the award of a Knighthood.

Rev. S. Milch on the birth of a great grandchild.

Rev. & Mrs. I. Nodel on the birth of a granddaughter.

Mr. & Mrs. S. Synett on the birth of a grandson.

Mr. & Mrs. S.W. Stuart on the birth of a granddaughter.

Mr. & Mrs. W. Ungar on the birth of twin grandchildren.

Mr. & Mrs. S. Cohen on their grandson's barmitzvah.

Mr. & Mrs. Arnold Cohen on their son's barmitzvah.

Mr. & Mrs. C. Hadar on their daughter's batmitzvah.

Mr. & Mrs. D.I. Laren on their Sapphire wedding, their grandson's barmit granddaughter's batmitzvah.

Mr. & Mrs. M. Tiefenbrunner on their daughter's marriage.

Mr. & Mrs. L. Hilburn on their daughter's engagement.

Mr. & Mrs. M. Sherman on their son's engagement.

Mr. & Mrs. G. Glausiusz on their daughter's engagement.

Mr. & Mrs. M. Kent on the marriage of their granddaughter, Sara Gottleib.

Mr. & Mrs. M. Barry on their daughter's marriage.

Mr. & Mrs. H.Z. Binstock on their daughter's marriage.

Mr. S. Kalms on his 80th birthday.

Mr. J. Kitsberg on his 70th birthday.

Mr. Nathan Rubin on his 60th birthday.

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MR. & MRS. S. SYNETT AND FAMILY Dayanim, President, Honorary Officers and Executive of the Federation, the Minister, the Chazan, Wish

the Hon. Officers, Executive and members of the Ilford Federation Synagogue and Kflal Yisroel a Happy, Healthy and Prosperous New Year

THE RIOTS I n an incisive analysis in a Sunday news­ paper some weeks ago, Dr. Edward Norman, Dean of Peterhouse, Cambridge, ascribed the recent urban rioting to moral causes. "They derive" he writes, "from the personal inability of the disappointed young to cope with unfulfilled aspirations". Whilst unemployment and the slow integration of immigrant children provide the context, neither these factors, nor Government policies, nor radical feelings, nor the disagreeable circumstances of life in decayed inner cities were the true cause.

Endless Expectations Society offered the young, endless expectations and indoctrinated them through television and other media into "the belief that life is all about the develop­ ment of their personalities and interests; that society owed them the opportunity to express themselves". What is missing, declares Dr. Norman, is the "experience of authentic spirituality with its self-denying criteria", and objective norms against which to set their own desires, instead of service to those around them, or duty to some national or religious ideal, they seek self-fulfilment and development.

The absorption with personal fulfilment bred a monstrous new selfishness, and constraints ... broke down when the first real tests of character and inner resource were encountered". Traditional values had dissolved, "symbols of deference and authority removed, and mass education gives each citizen a belief that his own opinion is sovereign." The increase in "social dislocation", in discipline and crime became inevitable. Whilst authoritarian States maintain social discipline, through systematic indoctrination, Western democracy is contriving the worst of both worlds.

The suggestion to the young that they must choose their own values was a fraud, however, for they are in fact confronted with the pre-selected values of the liberal intelligentsia. "Instead of being merely regarded, as they should, as a self-selected group of no particular moral authority ... democracy has given the educated elite an authority for their ideas which their personal worth as individuals could certainly never have achieved".

I have quoted Dr. Norman's article at some length, as I believe he has rightly focused on the true causes of the current disarray. On the whole, thank G-d, Jewish youngsters have not been involved in excessively violent behaviour, but they, too, cannot fail to be affected by the general malaise. The warning signs are there. A weakening of parental and school discipline, and a general lack of respect for authority, are widespread but usually

6

laughed off with a shrug. Notwithstanding the idealistic enthusiasm and social concern of a minority, youth leaders continuously complain of the indifference of youth to useful activity. In areas of Jewish population, young Jewish boys and girls can cause their elders considerable embarrassment and heartache by thought­ less, rowdy and unsocial behaviour. Not long ago a group of youngsters from Red­ bridge — would you believe it? — were refused admission to a West End disco because of their reputation for wild aggressiveness. Dr. Norman, writing from a Christian point of view, is sceptical about the role of the Church in helping to resolve the problem. Whilst stressing that the "decay of religious sanction" is an essential factor in the present sickness, he takes the view that the established authorities are as much to blame as the secularists and that the revival of spiritual values will not benefit by their involvement. i From our point of view, it is gratifying that intelligent Jewish parents are begin­ ning to demand better and higher standards of chinuch for their children, and we hope that the various bodies concerned will become more concerned. That there is con­ siderable dissatisfaction with established educational networks, is attested in the phenomenal success of new and innovative schools and institutions.

Our Rabbis, teachers and I ay-leaders should take a note of parental worry in this field.

A FEMININE VIEW A . lengthy extract from "Why Christianity Works', by Mary Kenny, a Catholic journalist recently appeared in the "Sunday Telegraph". Although it is not our normal practice to quote from non-Jewish religious books in "Hamaor", I felt that Miss Kenny's thoughts on womens liberation' deserved consideration. Hamaor's Ilford Federation Synagogue correspondent, Sharon Gilbert, an ardent and devoted synagogue worker, has taken up the cudgels in her synagogue magazine, in the "Jewish Chronicle" and elsewhere, on behalf of our lady members, whom she feels are inadequately represented in our Kehilla councils.

For our part, we accept the authority of the Halacha in such matters, but Miss Kenny's views on feminism are of particular interest, since they are those of a religious woman.

In this extract she does, perhaps, over­ emphasise the parallel between the growing demand for equality and increased sexual permissiveness — but she is surely right to stress that "...no social historian could truthfully look at the picture of women emergent from the sex revolution' and say that women showed great signs of happiness than before. The evidence is that they do not".

As a result of recent social and medical trends there has been, she points out, increased stress among women of every (c o n tin u e d on n e x t p a g e )

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

is in daily session at 9-11

G R E A T O R E X S T R E E T , L O N D O N , E1 5 N F

on SU N D A YS 10 a m. - 1 p.m.

M O N D A YS TO T H U R SD A Y S 10 a m - 4 p.m.

All Members of the Jewish Com m unity are invited to consult the Beth Din in all religious matters and general problems.

A U T H O R IS A T IO N S FOR M A R R IA G ES SU N D A YS to TH U R SD A YS, 10 a m. to 1 p.m.

Enquiries and appointments: Clerk to the Beth Din Rev I M Braier, 9-11 Greatorex Street, fondon, E1 SNF Telephone 01-247 4471

VIEWPOINTS (continued from previous page) measurable kind, from heavy smoking to nervous illness, alcoholism, marriage break­ down, and most frightening of all, a high rate of attempted suicide among young women.

Feminists often argue that the alleged inferior social status of women is that men have made the laws of morality, of the State or of religion. Miss Kenny thinks this "a curiously masculine way of approaching things'. The law, she points out, is the enactment of social feeling and while men have traditionally framed the law in the courts and Parliaments, the achievement of women behind the law is not to be ignored.

Torah law is, of course, not man-made, but Halachic development has no doubt been influenced by changing social factors. We must be grateful that our Rabbis and teachers have not allowed enlightened' sociology or contemporary fashionable theory to affect their judgement in the continued reassessment and application of sacred Halachah.

BEWARE OF LOVE peaking of Christianity, I must mention a disagreeable experience. A non-Jewish young man recently visited my home for a meal. During our conversation he told us his life history; of his adolescence, sad family circumstances, traumatic episodes via transcendental meditation and such, and his final discovery of the truth as a 'born again' Christian.

When I first met this young man I had noted his devout, saintly appearance, but I did not expect his attempts to evangelise at my own dinner table. He was, of course, "not trying to convert" me, but regarded it as his loving duty to enlighten me for my benefit and salvation.

The incident itself is unimportant, but there are disturbing aspects. For example, he lent me a taped address by a Rev. David Pawson at a meeting of the Christian Friends of Israel entitled "The Christian Debt to the Jews". The meeting was attended by a mixed audience of Jews and Christians, among whom was the Rev. Leslie Hardman, Emeritus Minister of Hendon Synagogue.

In the "Jewish Chronicle", Rev. Hardman expressed himself as 'optimistic' about the new relationship between adherents of the two faiths, but my inter­ pretation of the address, which was fulsome and sycophantic in its attitude towards Jews and Judaism, is that it represents a new and subtle attempt at conversion. Clearly, the Jews in the audience were delighted and moved by Mr. Pawson's remarks, and enjoyed the psalm sung in English to a Chassidic-type Niggun, but there were Jewish "Christians" at the meeting and my Christian visitor had invited me to meet some of his Jewish friends.

That there are Christian groups endeavouring by insidious means to entice our youth away from their roots is under­

lined by the fact that, during Pesach, 70 Jewish youngsters enjoyed a boat trip down the Thames — with strictly kosher-lePesach refreshments — as guests of Christian missionaries.

Teachers and parents must remain alert.

ISRAEL'S COALITION n the aftermath of Mr. Menachem Begins accord with the religious parties in Israel, there has been widespread criticism of what is alleged to be an endeavour to foist religion on an unwilling State and public by unethical politicking.

The Coalition Agreement (published in full in the Jewish Tribune"), seems to me to be chiefly concerned with the protection of the rights of religious citizens, as well as an effort to enhance the Jewish aspect of the State and its agencies. The secularist founders of Zionism had in mind a Jewish State where

Judaism would be relegated to the synagogue. But I would assume that in a democratic society, religious citizens are entitled to utilise legal means to achieve their aspirations — in our case a Jewish State in every sense of the word 'Jewish'.

I was surprised to read a letter in the "Jewish Chronicle" from that wise statesman, Dr. Schneier Levenberg, favourably guoting what he considers a 'prophetic warning' in Chaim Weitzman's 'Trial and Error' about the 'lust for power sometimes exhibited by pseudo-religious groups'. As Dr. Levenberg knows, Weitzman was not religious and failed to inspire religious Jews with his brand of Zionism. For religious Jews, our sole claim to Eretz Israel is a biblical contract (b'rith). And as Jewish destiny has painfully taught us — and as the Torah has clearly warned us — our p a rt o f the bargain is adherence to Torah and M itzvot.

CONDOLENCES The Editorial Board of HAMAOR extend sincere condolences to:Lady Amelie Jakobovits on the loss of her father. Rabbi Eli Munk.

Rabbi M. Smith on the loss of his sister.

Rev. H. Binstock on the loss of his mother.

Mr. M. Tiefenbrunner on the loss of his brother.

Mr. B. Barnett on the loss of his wife.

Mr. V. Lewis on the loss of his wife.

Mrs. B. Needleman and her family on the loss of her husband, Mr. Harry Needleman.

The family of the late Mr. Joel Glazer.

Mrs. Y. Wiseman and her children on the loss of her husband, Mr. Julius Wiseman.

Mr. E. Pruim on the loss of his wife.

Mr. M. Klausner on the loss of his father.

Mr. Gerald Smith on the loss of his mother.

Mrs. A. Sunshine on the loss of her husband, Mr. Harry Sunshine.

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The President and Honorary Officers o f the

SHA’ARE SHOMAYIM SYNAGOGUE

THE HONORARY OFFICERS & BOARD OF MANAGEMENT OF THE YESHURUN SYNAGOGUE

47 LEA BRIDGE ROAD, E.5

EXTEND

THEIR

BEST

WISHES

FOR

HAPPY, PROSPEROUS AND PEACEFUL NEW

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

YEAR TO THE MEMBERS OF THE BETH DIN, HONORARY

OFFICERS,

EXECUTIVE

AND

ALL MEMBERS OF THE FEDERATION OF SYNAGOGUES

East London Central Synagogue fTAe ft

YAVNEH SYNAGOGUE

i if 0fficeA, a n d Yj6oaid o f

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dfiieAidetd a n d d€on. 0ffic€4& o f die dedela/ion o f flTyn*igr}<pu4>^ a n d a d dieel mem/tel& a n d fami/teA, a n d dC/ttd di&lYxd a t*e

The President,

Hon.

Officers

and

Board

Aafi/iij <

Management wish all their Members a year of

ft Ui&fieious f Yeae d ea i

good health and prosperity.

naia

na’jim

navn * lannni ianan naio rut?1?

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W EST HACKNEY SYNAGOGUE

OHELSHEM SYNAGOGUE

On b e h a lf o f our R abbi, W arden s, P residen t, O fficers

THE HON. O FFICERS AND BOARD OF

and B oard o f M an agem en t, w e ex ten d to

MANAGEMENT EXTEND GREETINGS

V ice-P residen t,

C hairm an,

Hon.

all our M em bers and to K lal Y isroel our

TO THEIR M EM BERS AND THEIR

very b est w ish es fo r a H ealthy, H appy, and P ea cefu l N ew Y ear.

naia na^nm naTia 8

FAMILIES FOR

nan nn^xm

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JUDAISM AND HELLENISM hese two cultures, although they may have some points in common, remained forever different worlds.

Judaism embodied the idea of Divine Revelation, of prophecy and the Holy Spirit. Its faith was in a G-d, who gave Man Torah and Mitzvot to guide him along the path of life and virtue. It aspired to mould life in accordance with the inspired utterances of its ancient prophets.

Greek culture, on the other hand, was distinguished by the \ idea of scientific reason. It created science and philosophy and believed that reason could show man the path of life and virtue. The struggle between monotheism and paganism ended with the utter collapse of the latter and the debris buried the Hellenistic enlightenment as well.

There was something in Judaism that overshadowed the great appeal of Hellenism. The message of one supreme G-d, whose sacred moral code is the source of man's moral obligation, captivated the heart of man. The moral slogans of prophecy triumphed over the moral philo­ sophy of reason.

Let us take a look at the historical back­ ground of the clash between the two cul­ tures.

A DEADLY BLOW It all started when in the spring of 333 B.C.E, Alexander the Great crossed the straits dividing Europe from Asia and decided to wage war against the last Achemenian king of Persia. Within a few years, he succeeded in meting out a deadly blow to the Persian army. On the ruins of this powerful Persian empire, Alexander built his kingdom. In eleven years a new chapter opened up in the history of the ancient world, the Hellenistic period, whose time is marked from Alexander until the entry of the Romans to the eastern countries.

Let us examine the conditions in which the Jewish community in Palestine found itself on the eve of Alexander's conquests.

Judea was a small country (territory).

Religious leaders, like Zerubabel, Ezra and Nechemiah and the prophet Malachi, succeeded in moulding a homogeneous state. Their main achievements were: The acceptance of the Torah as a way of life and a religious constitution, a strongly centralised cult administered by a priest­ hood in Jerusalem, devotion to the glorious memories of Davidic kingship and hope in the ultimate triumphs of the G-d of Israel over the false gods of the Gentiles.

According to the well-known story in the Talmud (Yoma 69), Alexander, on being welcomed by the High Priest in Jerusalem, dismounted and bowed down before him.

Whenever he went to war he saw the High Priest's image and won. He entered Jerusa­ lem and offered a sacrifice in the Temple.

The Jews were allowed by Alexander to live their lives according to the rules of the

mmsm

by JOEL ERNST B.Sc., F.T.S.C.

Torah. They were, however, asked to pay taxes and enlist in the Persian Army. The real impact however was more tangible. He and his successors built a network of cities on the borders of Judea and many Jews had therefore plenty of opportunity to become acquainted with the religion and art of the Greeks.

PTOLEMEIC RULE During the Ptolemeic rule in Palestine during the 3rd Century B.C.E, the effect was more direct. We have a general idea about the course of events thanks not only to Josephus, but especially to the Zenon Papyri discovered about 50 years ago in Egypt. They contain letters written from and about Palestine by a certain Zeno, an agent for an Egyptian king, Ptolemy II Philadelphus, who ruled during the first half of the 3rd Century B.C.E. It appears that the High Priest of the Onias family represented the Jewish community. There was a considerable amount of Hellenisation among the ruling classes of the Jews.

With the conquest of Palestine by the Seleucid King Antiochus III, relations were quite amicable. These deteriorated with the advent of Antiochus Epiphanes, who interfered with the religious observances of pious Jews and tried to introduce pagan customs into Jerusalem and into the towns of Judea. Probably the most important motive for the invasion of Judea by the Syrian armies was the solicitation of Hellenised Jewish aristocrats, both priestly and lay, who thought it would be to their advantage to have Jerusalem made into a Hellenistic 'polis', perhaps with the new name of Antioch. The author of Maccabees I describes it as follows: "In these days there went out from Israel lawless ones and they persuaded many saying: Let us make a covenant with the Gentiles among us, because from the time that we were separated from them, many evils have fallen upon us". In Maccabees II a detailed account is given about the struggle for the High Priesthood between Onias III and his brother Jason. When the latter was appointed the High Priest he immediately proceeded to transform his co-religionists into a Greek mould. Besides building a gymnasium in the very shadow of the Temple, Jason encouraged the priests to neglect their duties in order to take part in athletic games.

These acts of the Hellenisers seemed more offensive to the pious Jews than the subsequent attempt of Antiochus Epiphanes to forbid the practice of Judaism. This led to an armed uprising led by the Hasmoneans and the outcome is well known to us. It is interesting to note

Jo el Ernst, a regular c o n trib u to r to th ese co lu m n s, is w e ll k n o w n in th e H endon J e w is h C o m m u n ity . He is chairm an o f th e local J e w is h H isto ry S o c ie ty , and o ccasio n ally gives shiurim a t H endon S yn ag o g u e. An industrial c h e m is t (being head o f a research d e p a rtm e n t in th e fie ld of colours and p rin tin g inks), he received his early secular and J e w is h ed u catio n in P rzem ysl, P oland, and g rad uated at London U n iversity.

H e is ch airm an o f th e B 'nai B 'rith H e b re w S p eakin g G ertn er Lodge, and an honorary o ffic e r o f th e B 'nai B 'rith A d u lt E ducation C o m m itte e . H e o fte n addresses B 'nai B 'b rith lodges in his specialities w h ic h he describes as H e b re w lan g u ag e, J e w is h history and litu rg ical m usic.

that the same foreign influences that pro­ voked the Jews to revolt were at work during most of the 100 years' rule of the Hasmoneans, especially in the second half of the period. In Pirkei Avot we find that some great Pharasaic leaders bore Greek names like: Antigones of Socho, Tyrphon or Tarphan etc.

The later Hasmoneans diverged from the practices of the earlier Maccabees. Jewish rulers became involved in foreign wars, grew dependent on foreign mercenaries and showed a tendency to imitate the style of Hellenistic kings in coinage and titularity.

The Hebrew and Aramaic languages of the early Talmudic period contain over 2,000 words of Greek and Latin origin.

Almost all the synagogues of the Roman period were built in the form of HellenisticRoman basilica, a rectangular building divided by two rows of columns into three aisles.

What was the Hellenistic influence on Diaspora Judaism? Our knowledge is mainly based on the writing of two Hellen­ ised Jews, the philosopher Philo of Alexandria and the historian, Josephus Flavius.

The great majority of Jews in Babylon, Egypt and the Mediterranean littoral, could not be full citizens in these lands, for this would involve full participation in civic life including pagan festivals and sacrifice.

Consequently they enjoyed religious and

JUDAISM AND HELLENISM (continued from page 9)

cultural autonomy and exemption from civic obligations that conflicted with the Jewish religion. This favoured position naturally contributed to the rise of popular resentment against them.

Furthermore, from the Jewish Egyptians' literature and especially the writings of Philo, it can be seen that the majority of Jews, although they lived in the midst of a Gentile culture, remained loyal in thought and practice to the teaching of the Torah, and the prophets and continued to regard Jerusalem as their holy city and Palestine as their holy land even after the destruction of the Temple. Philo in his description of the pogrom in Alexandria under Gaius, reports that the Jews in the city were celebrating the festival of Sukkot at that time.

N O T IM M U N E

Yet we must not suppose that the more Hellenised Jews were immune to the religious and social beliefs and practices of their Gentile neighbours. Both in the litera­ ture of Hellenistic Judaism and archeologi­ cal remains, we have proof that the Jewish communities were affected by the GrecoRoman culture.

The Greek translation of the Hebrew Bible — The Septuagint — was designed mainly to meet the educational liturgical needs of the Diaspora Jews of whom the vasi majority were ignorant of Hebrew.

Some Roman Jews buried their dead in cc is with pagan motifs or inscribing on tc mb stones "to the spirits of the lower d". These Jews were not converts to anism, or they would not have buried dead in Jewish cemeteries.

IPNIOB CORNER

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10

Many diaspora Jews made pilgrimages to Jerusalem for the three great pilgrim festivals. They also came to die and to be buried in the soil of the Holy Land.

What actually saved Judaism from being overwhelmed by Hellenism? There is no doubt that it is to the Pharisees that we owe the preservation of Prophetic Judaism with its stress on social justice. It was a con­ sistent religious way of life of an entire community based on the great edifice of

the Halacha.

In modern times we are exposed to the pressures of surrounding alien cultures. As in ancient times, we lose a small minority by the wayside of assimilation. The vast majority, however, are attached to our glorious tradition, by fulfilling the Mitzvot of the Torah to a varying degree and by loyalty to the reborn State of Israel in all its ramifications.

PRIZE-GIVING AT ILFORD Ilford Federation Synagogue Hebrew and Religion Classes held their open morning and, prize-giving on Sunday July 12. The event was arranged by the Parents' Asso­ ciation in conjunction with the Education Committee.

Mr. Ashley Kissin, Chairman of the Edu­ cation Committee, welcomed both parents and children who filled the synagogue hall to capacity. The number of children attend­ ing cheder increased by 30 to 120 this year, and Mr. Kissin emphasised the need for attendance at mid-week classes as well as Sundays.

In outlining the events of the year he said that three girls had been Bat Mitzvah.

Miriam Creeger and Denise Luder had passed with a credit and Lisa Starr with a distinction. Mr. Kissin paid tribute to their teacher, Mrs. Grynhaus who had achieved this result in only six months' tuition.

KASHRUT The Rev. I. Nodel, headmaster, strongly urged parents to maintain kashrut and observances both within and outside the home.

The guest-speaker, Mr. Clive Lawton, Education Officer of The Board of Deputies of British Jews, urged the children to ask questions and so open their minds to a knowledge of Judaism, and the parents to support their children by living as a family of practising Jews.

The children helped Mrs. Sharon Gilbert, Chairman of the Parents' Association to ex­ plain to parents what the P.A. is about — cheering for people they thought were "special" — the children! She explained

the P.A. did this all the year in a practical way by supporting their education both with finance and events, e.g. a practice seder and Chanukah party, and with gifts; kiddush cups for the Barmitzvah and candle-sticks for the Batmitzvah. A very small P.A. committee was stretched to its limits in raising the funds to do this and organise functions, and she appealed for parents to join in the work.

After presenting prize-winners' awards, Mr. Lawton was himself presented with a book to mark the event. This was done on behalf of the P.A. and the children by two girls from the cheder, Jocelyn Berman and Hayley Lee. All cheder children attending were then given a small gift.

THE PRIZE-WINNERS PR IZE -W IN N E R S WERE:-

Danny Kirsch, Hayley Plant, Dannielle Walport, Darren Walport, Amanda Cohen, David Cohen, Adam Tomas, Mark Muster, Elliot Moss, David Kaye, Phillipa Wiseman, Joy Canter, Neil Schaffer, Simone Tomas, Adam Baetu, Victor Weigler, Bernice Sinclair, Spencer Davies, Alan Ross, Jason Finesilver, Martine Linder, Jeremy Jay, Martyn Preston, Shaun Linton.

PRIZES FOR S H A B B A T A TTEN D A N C E W E N T TO:-

Jason Epstein, Neil Schaffer, Scott Masters, Wayne Wiseman, Mark Muster, Darren Masters, Russell Schaffer, Darren Muster, Jonathan Valentine, Candice Epstein, Susanne Lee, Rachael Ozerovitch, Perry Ward, Emma Harris, Jocelyn Berman, Victor Weigler, Hayley Lee, Eamon Ozerovitch, Paul Gladstone; and two below 5 years old, Lauren Kissin and Zachary Segal.

SCHOOL BUILDING PLAN 'NOT VIABLE' Loughton, Chigwell and District Synagogue, which, it was reported in "Hamaor” had acquired a sectional temporary school building as a "quick" solution to its classroom capacity needs, is not now to proceed with its plan.

Planning approval to erect the building was received, but the community then discovered after perusing the building regulations on which approval was contingent that (continued on page 25)

the estimated costs for modifying the temporary building to comply with the regulations, ranged as high as £25,000.

Despite vigorous and frequent representations by their architect, and a construction engineer, plus due notice of the fact that the building had previously been utilised as a school under the auspices of the Essex County Council, no significant relief could be obtained and so reluctantly the scheme was considered to be no longer viable.

FIELDGATE STREET GREAT SYN AGO GU E The Honorary Officers and Board of M anagem ent exten d New Y e a r G reetings to the Sham m as and M embers of the Synagogue and th eir fam ilies, as well as to the Beth Din, Honorary Officers, m em bers of the E xe cu tiv e and S taff of the Federation of Synagogues.

BETHNAL GREEN GREAT SYNAGOGUE TH E PRESID EN T, HON. O FFIC ER S AND BOARD O F M ANAGEM ENT E X T E N D G REETIN G S TO TH EIR M EM BERS AND FA M ILIES AND TO K L A L Y IS R O E L FOR ru t:

n^n n w

i»nnrn laron mio rm?1?

SHOMREI HADATH SYNAGOGUE

GREAT GARDEN STREET SYNAGOGUE

The President, Hon. Officers and The President, Hon. Officers, Board of Management wish their Rav, Secretary, and all their members

and Board of Management extend sincere good wishes to their Minister, their members and K’lal Yisroel

A Happy New Year and well over the Fast

for a Happy and Peaceful New Year

iannm mnan raio nwb i&nnni lanan mitt

LOM SYN GOGUE

'A ’

The President, Hon. Officers and Board of Management extend sincere greetings to their Rabbi, their members and K'lal Yisroel for a Happy and Peaceful New Year

T H E PR ESID EN T AND H O N O R A R Y O FFIC ER S OF

SINAI SY N A G O G U E GOLDERS GREEN N .W .ll

wish all their m em bers and their fam ilies, the + -

. .

President and Hon. Officers o f the Federation o f Synagogues, their m em bers and

innnni uron rniu mu?

their fam iles, and PNIUF p1? } a

nmu nrpnm rurm 11

The Bond between the Synagogue and the Holy Land

by RABBI M. FRYDMAN

ollowing the destruction of the Holy Temple and the subsequent dispersion of the Jewish people, the exiles established places of worship and study throughout the Diaspora, where maps and illustrations of the Holy Land were prominently displayed. Jerusalem and Zion were constantly on the lips of every Jew. Although Zion was out of bounds for the Jewish people the SPIRITUAL Land of Israel was inscribed on the tablet of every Jewish heart.

Real and Vital The holy places of Israel were real and vital in the minds of the Jew who never in his long exile detached himself from the Land of Israel.

The secret of the indestructibility of this love and the desire to return to their historical homeland, preserved the life of the Jewish people. There was a spiritual longing of the entire Jewish nation to return home. Each synagogue was a fortress of faith and strength for the Jewish spirit. Each synagogue was the symbol of the Holy Temple and Holy Jerusalem.

Zionism was alive in the synagogue from time immemorial. The Patriarch Abraham was the first Zionist dreamer and realist. After the dispersion, Zionism was constantly alive.

It is no wonder therefore, that Theodore Herzl appealed to the synagogue Jew — and th a t he received from him an enthusiastic : esponse. The synagogues in Russia, Poland, , . huania and throughout the Jewish world w o r k e d very hard to revive the Zionist ideal.

During the second half of the 19th century, many communities were imbued with this ideal and organised themselves into groups, many of whom purchased land in Eretz Israel with the aim of going on Aliya and physically working on the land.

The fervent desire of every Orthodox Jew was to return to the land of the Bible, and it was in the synagogues that the Chibat Zion movement was established and the synagogues were involved in the recruitment of members for founding small farming settlements.

Many eminent Rabbis devoted great effort to encouraging congregants to embark on Aliya.

When Herzl came to England, the East End Federation Synagogues lent him a sym­ pathetic and listening ear.. They were immediately supportive and became actively involved. Some synagogues (such as Jubilee Street Zionist Synagogue) even changed their names to indicate their whole-hearted support for the cause.

True to these great ideals, the Feder­ ation o f Synagogues, in the pioneering tradition o f its founders who were amongst those who propagated the ideal o f Zionism in this country, ventured on a scheme, after the SixDay War, o f introducing a levy on 12

members enabling them to participate in the upbuilding o f Israel.

From the very beginning, the Federation o f Synagogues had contributed very many thousands o f pounds towards the settlement and development o f the Yishuv, but it was now felt that these endeavours should be consolidated and channelled more directly on behalf o f the Federation Kehilla.

The Federation purchased a building in Netanya, naming it Beth Federation, hoping that other synagogual bodies and communal organisations would follow suit. The Federation feel it right and proper that every organisation should have a corner o f its own in the land o f Israel. A liya is now the order o f the day — Israel needing Jews. Israel needs w orld Jewry to join in the development o f the land, its culture and economy.

The synagogue can and should play a leading role in promoting this aim, whether it be a retirement home for synagogue members or perhaps a moshav for English Olim.

The Federation of Synagogues, when it embarked upon the plan of establishing a Beth Federation, showed almost prophetic vision of the future. More obvious now than ever is the necessity for synagogues to stand by the side of Israel.

The State of Israel stands alone in its struggle for survival. Israel cannot remain static. It needs the entire Jewish people's help, especially in man-power and olim.

The synagogue is the medium for inculcat­ ing this goal and informing the Jewish masses what is at stake.

The synagogue has kept the flame of love for Zion burning in the inner soul of its worshippers. Now it is demanded of the synagogue to put its ideal and its dreams into reality.

The synagogue must strive to possess a share in Israel. Every Diaspora community should strive to have a "chelek v'nachala'' in Israel.

Leaders o f Orthodox congregations, lay and spiritual, should follow the example o f the Federation of Synagogues b y the introduction o f a levy on members fo r the purpose of having a physical share in the land of Israel. Synagogues can write a new chapter in the history o f the Jewish people.

HAPPY EVENTS Bruce Andrew Kane of East Norwich, Long Island, New York, the son of Ruth, eldest daughter of David & Leila Laren of Ilford, celebrated his Barmitzvah on May 3 0 at the East Nassau Hebrew C o n g re­ gation Syosset on Long Island.

The entire Laren family was there and then on July 5, Mr. & Mrs. Laren cele­ brated their Sapphire W edding.

Seven days later, yet another simcha!

Their son's daughter Amanda was Batmitzvah at Mill Hill Synagogue.

GROSVENOR ROOMS THREE LUXURIOUS BANQ UETING SUITES AVAILABLE w ith catering by Johnnie Michaels for 50-400 guests

S upervision by the London Kashrus Board and Beth Din o f the Federation o f Synagogues

W A LM L A N E , LONDON NW2 01-451 0066

NEWS FROM WOOLWICH To celebrate Yom Ha'atzmaut on May 7th, 1981 the Woolwich and District Synagogue Ladies Guild held a Supper Party at the Deborah and Morris Green Hall. £108 was raised and the proceeds divided between Jewish Women's Week, St. Joseph's Hospice, Hackney, and the Anthony Nolan Fund.

the Minister, the Rev. M. Gingold, and pro­ vided with refreshments by the Ladies' Guild.

— an illuminated address, handed to him

by Mr. Louis Delroy, President of the Syna­ gogue, plus the cost of a wheelchair donated in Mr. Wolmark's name, to "Operation Wheelchairs." When handing the certificate for the wheelchair to Mr. Wolmark, Mrs. Barbara Ragol-Levy, Ladies' Guild Chairman, referring to Mr. Wolmark's retirement, said he had been not only their butcher, but a loyal supporter of their activities and had shared with the community their simchas and sorrows.

The presentation was made at the Ladies' Guild's annual function in aid of "Operation Wheelchairs" on June 24 when a further £211 was raised and this money will be used to purchase a traction table for use at the new medical centre at an Israeli Army camp.

The synagogue team were the victors in the South London Inter-Synagogue Quiz held at Brixton Synagogue. The other com­ petitors were Sutton, Kingston and Brixton (last year's winners after a 3-year run of success by Woolwich). The question master was Alan Greenbat, executive director of the AJY and the originator of the quiz some 20 years ago when he was vice-principal of the Norwood Home.

The Woolwich team consisted of Messrs. Benjamin Green, Harold RagolLevy and Neil Myers. The organisers of the quiz were Rabbi Philip Ginsbury (Brixton) and Rev. Malcolm Gingold (Woolwich).

Sunday, June 21, a coffee morning/bring and buy sale was held at the home of Mr. and Mrs. H. Brindle, Welling, Kent, in aid of the Metropolitan Hospital's Sunday Fund, and £95 was raised.

To mark the retirement of Joe Wolmark, kosher butcher in Woolwich for the past 52 years, his customers and friends in surroun­ ding areas decided to give him a parting gift

A party from Plumstead Manor Girls' School and various other local groups, have been shown round the synagogue by

A sponsored knit-in was held in March at the home of Dr. and Mrs. Brian Robinson and the proceeds were divided between the Haven Foundation and the Red Cross.

ESHET CHAYIL SERVICE On Sunday June 14, 1981, (12 Sivan 5741), an Eshet Chayil Service was held at Ilford Federation Synagogue for three girls, MIRIAM CREEGER, DENISE LINDER and LISA STARR. Under the supervision of Mrs. Grynhaus the girls sat an examination set by Dayan Dr. S. Herman; Miriam Creeger and Denise Linder passing with credit and Lisa Starr passing with distinction.

The service was conducted by Rev. I. Nodel and Chazan B. Segal and the choir was directed by Mr. E. Fisher.

Each girl was presented with a copy of "A Guide to Kashrut" by the Honorary Officers and the Board of Management and a set of silver-plated candlesticks by the Parents' Association.

THE FEDERATION OF SYNAGOGUES DERASHOT SHABBAT SHUVA, OCTOBER 3, AS FOLLOWS: Dayan P. Braceiner FINCHLEY CENTRAL SYNAGOGUE, Redbourne Avenue, N.3.

After Mincha

Rabbi E. Salasnik WALTHAM FOREST HEBREW CONGREGATION Boundary Road, E17 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, E l After Mincha

After Mincha

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

After Mincha

Rev. L. Gayer FIELDGATE STREET GREAT SYNAGOGUE Fieldgate Street, El (Rosh Hashanah)

After Mincha

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

Dayan I. Gukovitzki SPRINGFIELD SYNAGOGUE Upper Clapton Road, E5 Dayan C.D. Kaplin SHOMREI HADATH SYNAGOGUE 527 Finchley Road, NW3 Rabbi M. Smith SINAI SYNAGOGUE Woodstock Avenue, NW11

After Mincha

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

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

Rabbi G. Lopian YESHURUN SYNAGOGUE Fernhurst Gardens, Edgware

Rev. M. Gingold WOOLWICH & DISTRICT SYNAGOGUE Angelsea Road, SE27 Before Musaf

Before Mincha

Before Musaf

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

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OBITUARIES

NR IULIUS WISEMAN T h e Clapton Federation Synagogue and the Executive of the Federation of Synagogues have suffered a severe blow in the loss of their Warden and colleague Mr. Julius Wiseman.

Mr. Wiseman, who was raised in the East End of London, attended Rutland Street

School and Raines Foundation and London University where he gained a B.Sc. He studied at Redmans Road Talmud Torah and Etz Chaim Yeshiva, and took Modern Hebrew under Dr. Nathan Morns.

An active Zionist throughout his life, he ’ayed a pnmary role in the formation and ning of groups of the Habonim vement, when it was still in its infancy. His ' h in the State of Israel was demonstrated m :act that both his son and daughter went ;yah a number of years ago with the total ouragement of their parents. ing World War II he lived in Derby he organised services for the Yamim am and later assisted in the local Hebrew

Classes.

After the War he joined the Clapton /nagogue, where he served as Warden for tarly a quarter-of-a-century. His knowledge nd erudition were highly respected and he was for many years Chairman of the Clapton .’almud Torah Committee, which exemplified his love of Jewish learning.

Mr. Wiseman was one of the few individ­ uals in the community to devote a major proportion of their time and energy to the Kehilla without expecting reward or public honour. In Mr. Wiseman's case, this rare quality was combined with gentle courtesy and humane understanding.

A M em orial Service held at the Clapton Federation Synagogue was conducted by the Rev. S. M ilch, assisted by Rabbi E. Salasnick and the Rev. I. Nodel.

The large congregation was addressed by Rabbi M . Sm ith, former Rav of the synagogue, and the Rev. H. Daviest, the present M inister, who both referred to M r. W iseman's wide learning which was combined with modesty and staunch adherence to Orthodox Judaism. His years in office w ere marked by an exceptional kindness, and he had maintained the

16

principles of Jewish teaching in the highest tradition.

The Editorial Board of "Hamaor" extend sincere condolences to Mrs. Yetta Wiseman, her children and family.

Mr Joel Glazer W e regret to record the death of Mr. Joel Glazer, an Elder of the Federation of Synagogues, at the age of 94.

M r. Glazer was for very many years a pillar of the Croydon & District Synagogue as well as, for a short tim e, of the Addiscombe com m unity. He devoted his life to the congregation and was instrumental in raising substantial sums towards the erection of the new synagogue building. Even when quite elderly, he w ould hardly ever fail to miss meetings of the Federation Executive Council where his contributions to debates w ere marked by practical wisdom and common sense.

Although having settled, as it were, on the "other" side of London, he was w ell-know n in the more intenselyJewish districts such as Stam ford Hill, where he counted amongst his acquaintances leading Rabbonim including the late Trisker Rebbe.

A working tailor through his life, he regarded the synagogue as his second home, sparing neither himself, nor indeed anyone else, in his efforts on behalf of the Kehilla. Despite lack of a form al education, he demonstrated a grasp of communal affairs which could vie w ith his more sophisticated peers.

When he first retired to Bournemouth he stayed at Branksome Dene (having been an em inent m em ber of the Grand Order of Israel) and im m ediately undertook responsibility for the smooth running of the synagogue in the Home. A t Nightingale House, despite his advanced age and chronic illness, he also attended the synagogue

The Community learned with a feeling of profound loss and sorrow of the Petira of Mrs. Estella Pruim after a long and painful illness, which she bore with fortitude and moral strength, based on her deep religious convictions.

She was the wife of Mr. E.S. Pruim, Senior Staff Member of Federation Burial Society.

Until the very end Mrs. Pruim always acted with thought only for others and, ill as she was, she showed her consideration for others by asking the younger and newly-married members of her family circle to leave her hospital room whenever attacks of sudden pain overwhelmed her, rather than submit them to her personal

Mr Harold Needleman

We regret to record the death of Mr. Harold Needleman at the early age of 53.

M r. Needleman, Secretary of the Finchley Central Synagogue, had held that post since the foundation of the congregation, which he served with exceptional conscientiousness and efficiency. Honorary officers, board of m anagem ent and members sought his help and advice in all manner of problems, communal and personal and he always acted with unfailing courtesy.

A t a memorial service held at the Finchley Central Synagogue on July 12, the Hesped was given by Dayan P. Braceiner, who testified to Mr. Needleman's high integrity, patience and deep human sympathy. He had not spared himself in the service of the Kehilla, even in times of severe illness.

He had given generously of himself and the best memorial to his name would be a resolve on the part of his fellow congregants to emulate his example.

The Service was conducted by M r. H. Rich.

The Editorial Board o f Hamaor extend sincere condolences to Mrs. Barbara Needleman, widow o f the deceased and Chairman o f the Ladies Guild o f the Synagogue and her family. Mrs. Needle­ man stepped into the breach during her husband's final illness, carrying out the duties o f Acting Secretary with rare devotion.

suffering.

She was a woman of deep faith and religious conviction, respected and admired for her true Mesiras Nefesh. Through her encouragement and example, she had the merit to see her sons all attend Yeshivos where they gained the respect of their peers. Her eldest son, Rabbi Eliezer Pruim is at present an active member of the Kollel in Glasgow, after more than seven years in Gateshead and Mir. To her very end Mrs. Pruim maintained her interest in encourag­ ing others to fulfil the Mitzvot of the Torah she loved so dearly.

She is survived by her husband and three sons, her father and a brother.

RABBI P. T. GREENBERG

THE GLASGOW KOLLEL AND ITS IDEALS

by EZRA GOLOMBEK R a b b i Mordechai Bamberger is a man who does not wear his age on his sleeve. Dressed in black, with a frock coat (buttoned surely right over left, dexter over sinister), he has a splendid, almost venerable beard. But when one looks into his calm, good-humoured eyes, one realises that he is a man who is young, in years at least. He is equable in discussion, never other than gentle and soft-spoken, but of stubborn steel in his attitude to Judaism and its traditions (he prefers the word Yiddishkeit).

And he is the founder and guiding spirit of the Glasgow Kollel.

“PO ST-YESH IVA” A Kollel (he says) is a sort of post-yeshivah in-service training, a form of higher rabbinical education in fact. Young graduates and their wives form a coherent unit for intensive study.

The Glasgow Kollel is rather different in that the young members — and they are all young — also teach in the community. The resuscitation of Glasgow Yeshivah has been one of their principal tasks.

After the retiral of the late Rabbi Nathan Shapiro, Glasgow Yeshivah went into de­ cline. Various heads of Yeshivot were approached and eventually Rabbi Bamberger agreed to enroll members of a Kollel for Glasgow, particularly in view of the city's drastically reduced roster of rabbis.

The members of the Glasgow group are British except for Rabbi Elie Hayoun, who is French. The Kollel itself is a permanent body but its composition will change over the years as members leave (after an average 4-5 years) and new ones are enrolled.

Rabbi Bamberger was candid about the finance. He himself is of independent means; the others are supported by donations — "just like any other yeshivah," he says — but only something approaching half of the total considerable cost is met from Glasgow. "We are rather good at collecting in London, Manchester and so on. There are still many people who can understand the importance of providing Jewish education wherever we feel there is need."

The members of the Kollel are not qualified teachers in the sense of holding certificates — Rabbi Hayoun is, however, a certificated youth leader. But they have certainly dedication and a burning enthusiasm for Jewish study which they successfully share.

Their pride is the transformation wrought in the Glasgow Yeshivah.

R epresented by courtesy of the

‘Jewish Echo’ Glasgow

immediate, dramatic effect," says Rabbi Bamberger. "Those children who find their Jewish devotion tend to leave for other centres where they can live a full Jewish life.

But we are giving something beyond the simple wish of most parents here that their children don't marry out. We are much more positive. We look ahead to when the teenagers of today come to get married, when what we are now trying to impart will bear fruit. There has been a definite revival of Jewish interest among young married couples. Rabbi Herman holds a shiur for some 12 young men, Rabbi Chrysler holds regular talks with five young couples and I welcome a group aged 20 to 30 for discussions of gratifying seriousness."

Rabbi Bamberger gently but firmly rejects the idea that the Kollel members consider themselves in any way an elite. "We try to live by the Torah, totally. One cannot abide by the Law without knowing it and the language of the Law. All those who study the Torah properly — and I mean, in addition, the whole oral tradition and commentaries which are also divinely inspired — must reach the same interpretation. It is not a matter of accepting the validity of other views than our own; it is simply that one must study and know before daring even to think of an alternative' Judaism and if one does acquire this knowledge there can be only one conclu­ sion — that of tradition."

The total absorption in Jewish Practice is instanced by the Kollel's misunderstood

insistence on buying their meat (and bread) from Machzike Hadass sources in Manchester, known for their ultra-Orthodoxy. "Let me be quite specific," says Rabbi Bamberger disarmingly. "The Glasgow shechitah is above reproach, one hundred per cent satisfactory to the standards demanded by the Din, and every inspecting rabbi from other cities has confirmed this. But we as a Kollel wish to go even beyond the standard that is laid down. It is not that Glasgow kashrut is insufficient, but that we are trying to reach higher." And a typical,

Of the seven members of the Kollel, three have associations with the Federation of Synagogues: Rabbi A.Z. Herman's father is Dayan-Registrar of the Beth Din, Rabbi Dr. S. Herman — Rabbi Eliezer Pruim is son of a senior staff-member, Mr. E.S. Pruim, and David Cooper was a founder member of the Youth Minyan at Clapton Synagogue.

wholly unsarcastic afterthought: "If this causes misunderstanding at a simeha we attend, perhaps it would be wiser not to go. At least I would put the sh eilah to one of my respected teachers."

There are some academics — solicitors and doctors, rather than scientists — who take part in the Kollel shiurim. Rabbi Bamberger feels that the cool doubts of the scientific approach have the wrong end of the stick.

"Belief should come first and then we should hope to understand at least part. It is a mitzvah to delve deep but understanding in the physical sense alone is not enough. One must accept and then hope to be granted the scientific' vision of the world. (co n tin u ed on n e x t page) V

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31 PUPILS When the Kollel arrived three years ago there were but three pupils; now there are 25 boys and, for the first time, six girls. They study 1-1 V2 hours daily after school, some children coming only on some days. The syllabus covers Chumash, Rashi, Mishnah, Siddur, Ethics, Grammar, History, Laws and Customs, Talmud, Jewish Philosophy and General Knowledge" — an ambitious programme for some six hours a week.

I do not claim that we are having an

T a ke n a t a re c e n t fu n c tio n : L — R: Rabbi Y. R ap ap o rt, R abbi A . H e rm a n , Rabbi M .

B am b erg er and Rabbi M . S alo m o n (G atesh ead Y eshiva).

17

GLASGOW IIOLLEL (c o n tin u e d fro m page 17)

"Science, after all, shows its weakness by contradiction of past work and change in approach with every scientific generation The Torah does not change. The world is 5741 years old and perhaps we shall one day understand why 'science' gives a different reading. Adam was created whole and a mature man: a scientist would say that he showed signs of having developed from a babe; that is a deficiency in science. One day we may all understand, but a true Jew simply believes and hopes to understand. We must not turn our backs on science but faith is what matters.”

IN VIOLABILITY All this is said with a gentle directness that causes people who are very much of this world to stop short. Of course the Kollel argue circularly assuming without question a basis for their attitude — the absolute inviolability of the Torah and commentaries — that simply precludes any scientific analysis. One cannot in fact argue with them and, strangely, faced with such patent, almost naive faith, one does not really want to argue, but to listen and ponder. And that is perhaps the most important entry of all to deeper Judaism.

A FA M ILY SH A BBA T he Family Shabbat at Loughton, Chig-

& District Synagogue on April 3, was ' ' 'Y well attended by most members of the nagogue. The idea was for children to vite their grandparents for a Shabbat and grandparents their children. rhe Rev. J. D. Lorraine, the Minister, spoke about the need for regular Synagogue attendance on the theme that A Family that prays together, stays to­ gether” , and that this also applied to the community as a whole.

A Bat Chayil ceremony on June 7, was attended by 150 guests, most of whom have not visited this Synagogue before and who were openly impressed by the warm atmosphere generated by the members, the service and the newly-decorated interior of the Synagogue.

The girls being honoured at the cere­ mony were ANGELA ELLIOTT and M YHAL SAPERIA who were presented with a certifi­ cate and a leather-bound Singer's prayer book.

Being Erev Shavuot, the Synagogue was beautifully decorated with flowers by the Ladies' Guild. Rev. Lorraine's address was about the Festival.

A t Pesach three years ago the first of the Kollel arrived in Glasgow.

T h e Glasgow Kollel is not the first of its kind. In America and in Israel it has been the w ay for the pulsating life of Torah Yiddishkeit to fulfil its obligations to the w ider com m unity. In Johannesburg, whose Jewish com m unity is six times the size of ours, the Kollel made little impression for about three years.

Then, rather suddenly, university students — mostly from negative Jewish backgrounds — became involved in their hundreds in a complete return to Judaism , and all the Kollel personnel found themselves fully occupied in promoting, developing and teaching to m eet this evergrowing thirst for Torah guidance.

In Marseilles, a tow n at that tim e ignored by the central French Rabbinate, refugees swelled the Jewish population to 80,000. Gateshead Sephardim had set about establishing a small Kollel in Strasbourg when the governm ent authorities asked them to go to Marseilles and promote Judaism, offering financial assistance. The Kollel did so, starting by building a Jewish school. A t that tim e there was not even kosher m eat in the to w n . Tw o young French Rabbonim of high calibre were sent from the Rabbinate to w ork hand

in hand w ith the Kollel. The first step was to bring in a shochet from Israel and an outstanding Av Beth Din from Gateshead.

Progress in Marseilles has been significant, so that a Jewish Ladies Teaching Seminary has been recently established there to train Jewish girls to be teachers in France's growing number of Jewish schools. Until recently these girls have been training in Gateshead but there .have always been numerous applicants from France for w hom no place has been available.

Glasgow is of course different in many ways. It has a Jewish school and Great Britain has existing seminaries.

These are not the Kollel's tasks. On the other hand Glasgow has a high rate of intermarriage, and the usual problems of youth.

W hat perhaps is the most significant is that after the w ar the Yeshivah world was on the defensive, building up strictly Orthodox centres of Torah and Judaism. As these centres grew they remained defensive, largely ignoring the state of the surrounding communities. That a project like SEED reached out to Glasgow (and several other places), that a Kollel could be started in Glasgow, gradually to increase Jewish awareness, practice and knowledge is a real change of direction.

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RABBI Y. LEVENSBERG ADDRESSES YOM YERUSHALAYIM SERVICE T the Federation of Synagogues was held on Monday, June 1, at the Finchley Central Synagogue, where the guest speaker was Rabbi Y. Levenberg of the United States.

The service was conducted by the Rev. S. Cotsen.

In his address, Rabbi Levenberg vividly recalled that he had been a student at the Mir Yeshiva in Jerusalem in 1967 when the Old City of Jerusalem was recaptured from the Jordanian army.

Before the Six-Day War, the students had to be vigilant to stay out of the range of the trigger-happy Arab patrols clearly vis­ ible from the Yeshiva windows. When the Israeli Army, with the aid of the Almighty, finally recaptured the Old City in a brief campaign no less than miraculous, they all rejoiced that they were no longer on the border but in the centre of the newlyunited capital city of Israel. Rabbi Levenberg said that he would never forget the exhilaration felt whilst watching the dismantling of the Mandelbaum Gate and the removal of the wall which previously divided the city on Jaffa Street. His own rejoicing was thus a personal chiyuv.

DIALOGUE To illustrate the significance of Yom Yerushalayim for the Jewish nation as whole, Rabbi Levenberg referred to the dialogue, recalled in the Midrash, between G-d and Moses, when Moses was told that he was not to enter Eretz Israel. He complained bitterly and contrasted his fate with that of Joseph, whose bones he himself had brought out of Egypt for burial in the Holy Land and the Midrash quotes G-d's answer: 'He who has identified with his Land shall be buried there, but he who has failed to identify with his Land shall not be buried there."

When Joseph had been slightingly refer­ red to as a Hebrew, a foreigner, by Potiphar's wife, he had confirmed the description, but when Jethro's daughters had referred to Moses an an Egyptian, he had accepted the appellation without protest. "Since," said G-d, "you did not identify with your Land in your lifetime, you shall not have the honour and privilege of burial there." The Midrash says that Moses accepted this judgement and remained silent.

It was not the number of planes or tanks that won a war, nor the surprise tactics of the military strategists — it was the prayers that accompany the soldiers that deter­ mined the final success. One may not diminish the vital role played by the yeshiva students in the Six-Day War. The unedu­ cated used to deride yeshiva students, exempt from active service, as deserters.

Little did they realise that the bachurim had played an equally consequential role in the

war, with their Tehillim and study.

The Gaon of Vilna explained the opening passage of the Hagadah: "Now we are here, next year in Eretz Israel — now we are slaves, next year free men", as prophesying that the final redemption will come in stages; first the return of the Jews to Zion and the coming of Moshiach. The return of the exiles to Israel since World War II and the victory of the Six-Day War were links in the chain leading to the final redemption, but the words of Moses preparing the Jews for their entry into Eretz Israel may not be forgotten. He promised them that G-d would intercede on their behalf and that they would eventually conquer the Land, but three times he emphasised that it was not because of their piety, but for the destruction of the wicked inhabitants, which would bring glory to G-d. As the prophet Isaiah stressed; it was for G-d's own sake that He released the Hebrews from Egypt, and it was for His sake that we will merit the final redemption; not to satisfy expansionist ideals, not to build stadiums and roads for chillul Shabbat, but to fulfil G-d's Commandments.

Rabbi Levenberg suggested that the judgement was a puzzling one — surely Moses was justified in concealing his true identity when he was in mortal danger? He

was, after all, escaping from the wrath of Pharoah who had sentenced him to death.

A similar difficulty was the punishment accorded to the Children of Israel in the desert for accepting the verdict of the spies, who had presented a negative report following their mission in Eretz Israel. That the spies should be punished is clearly understood — but why should the whole nation be punished for accepting their evaluation? Were they not justified in taking at face value the analysis of respected leaders who had been willing to face grave personal danger on a national mission?

An answer to these problems had been proposed by Rabbi Levenberg's teacher, the late Rabbi Chaim Schmulevitz. He said, that to merit entry into Eretz Israel it was necessary to have had a positive identification with the Land during one's lifetime. Thus, the Jews who left Egypt and accepted the spies' report — though with justification — could not enter Eretz Israel because they had so readily believed the report — instead of anticipating their entry into the Land they preferred to return to Egypt. It was not so much a punishment that they were condemned to wander 40 years in the desert, but rather the lack of a passport; this being positive identification with Eretz Israel. So too, Moses , although his silence was justified when described as an Egyptian, did not merit entry to Eretz Israel, as he had failed to identify with the Holy Land.

The purpose of the gathering was there­ fore not merely to give thanks for the miraculous recapture of Jerusalem and the reunification of the Eternal City, but to (continued on page 23)

THE EMERITUS RAV RASHI AND DAYANIM OF THE p e ti) jfe b tra tio n

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EXTEND MOST CORDIAL WISHES TO THE CHIEF RABBI, THE HAHAM, THE PRESIDING RABBI AND RABBINATE OF THE UNION, THEIR RE­ SPECTIVE BATEI DIN, THE BATEI DIN OF THE PROVINCES, AND TO ALL RABBANIM AND MINISTERS, THE PRESIDENT, HONORARY OFFICERS, MEMBERS OF THE EXECUTIVE AND GENERAL COUNCIL AND ALL MEMBERS OF THE FEDERATION OF SYNAGOGUES WITH THEIR FAMILIES, TO MEDINAT YISRAEL AND KLAL YISROEL THROUGHOUT THE WORLD FOR A

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LEWIS & CO. extend their best wishes to the Emeritus Rav Rashi, the Dayanim, the President and Honorary Officers and all Members o f the Federation o f Synagogues fo r

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19

A FORM ULA FOR P R A Y E R o

f the many great blessings contributed by the genius of Judaism to the spiritual enrichment of the human race, one of the most notable is the practice of prayerful com­ munion with the Divine.

The Jews, through our progenitor, Abraham, were the first people in history to recognise the existence of G-d and we, as the lmeal descendants of the three Patriarchs, have been responsible for spreading the knowledge of the Supreme Being among men. But the conception was not that of an Almighty Being remote or aloof from mankind but, on the contrary, One who is eminently approachable through the Ladder of Prayer.

PRAYERS IN THE BIBLE The Tenach mentions numerous occasions of the practice of prayer — Jacob praying to be delivered from the wrath of his brother Esau (Gen. xxxii. 10 ff.); Moses praying for Minam's recovery from leprosy (Num. xii.

13); Samson praying for water (Judges xv.

18); King Solomon's memorable dedicatory prayer at the dedication of King Solomon's Temple (I Kings viii. 12 ff); the famous Song of Thanksgiving by King David (II Samuel xxii & Psalm xviii.).

PUBLIC WORSHIP The above are examples of prayers recited on specific occasions as and when circum­ stances so demanded.

In the course of its spiritual development, Judaism subsequently demonstrated its unique nature by the introduction of communal prayer — that form of Divine worship wherein men and women are united in their communion by that most powerful of bonds — the ties of common beliefs and practices. It has been insufficiently realised that the world is indebted to Judaism for this inestimable boon — the great practice of public worship — Tefillah B'Tzibbur; that there exists neither church nor chapel, cathedral nor mosque, which does not owe its origin in concept to the synagaogue.

This practice of Divine public worship has, throughout the ensuing millenia, thanks to the genius of Judaism, brought spiritual comfort, solace and satisfaction to countless millions of the world s inhabitants of diverse faiths and ethnic origins.

THE SYNAGOGUE It is, incidentally, significant that the Synagogue bears the title "Bet Hachnesset", or "Place of Assembly" (of which the Greek term "synagogue" is the literal transaction — "Bringing together" or "assembly"), it is not Bet Tefillah" because the purpose of the synagogue is a three-fold one — public worship, education (i.e., the study of the Divine Revelation as enshrined in our Holy Scriptures and rabbinical literature) and last,

20

by RABBI DR. CHAIM J. COOPER M.A., PhD. but by no means least, the social aspect. This last-mentioned is the practical expression of our belief that it is G-d's Will that we meet together m a congenial atmosphere of goodwill to greet one another, enquire about our well-being, and thus foster the spirit of love and fraternity among our people.

Hence such occasions as Kiddush in the congregational hall adjoining the synagogue; Oneg Shabbat, communal Shalosh Seu'dot, etc.

historical events and propounding religious truths — as the nomenclature Chag Ha'Aviv, Yom HaBikkurim, and Chag Ha'Assif clearly denote. So it has been suggested that our three daily services relate to the varying phases of the sun during the twenty-four hours of each day.

THE BENEDICTION

A famous ruling by R. Akiva in Mesichta Berachot 35a forbids us to enjoy anything in this world without first reciting a benediction.

This is indeed a most salutary practice, by THE STATUTORY PRAYERS means of which the truth is constantly borne in upon us that what we are about to enjoy is A well-known passage in Mesichta not ours by nght, but only thanks to the Berachot 2 6 b reveals a difference of opinion as to the origin of our daily three statutory bounty of the Giver of all good. This type of prayers, R. Jose b. Chamna attributing them benediction is termed, "Birchot HaNehenmn" to the three patriarchs, while R. Joshua b. Levi — lit. "blessings for those things which are to be enjoyed" — i.e., blessings expressing holds that they were instituted to correspond gratitude to the Divine for provision made by to the sacrifices.

Him for the satisfaction of our physical needs It has been suggested that the daily services were allocated in accordance with the three such as food and dnnk, donning of new garments etc. natural divisions of the day, viz., sunset to There are several other categones of sunrise, sunrise to noon (the meridian) and noon to sunset, Each of these three divisions benedictions, such as those to be recited prior the performance of a positive required a prayer to maintain the awareness to of G-d's Existence and Divine Providence in commandment, e.g. those for Tallit, Tefillin, fixing of Mezuzot etc.; those pronounced for the forefront of our minds constantly, at all times of the day (cf. Psalm xvi. 8 :- "I have set the particular occasion or event, such as the the Lord before me constantly — i.e., at all kindling of Sabbath and Havdalah lights, (cf. times of the day). Indeed, Tosalot on Pesachim 5 3 b ) Kiddush, Birchat Erusin, etc; Pesachim 107a s.v. "samuch" in giving the those on beholding unusual sights, such as reason for the name "Shachrit" for the royalty, a strangely formed being, etc.; those on witnessing natural phenomena, such as morning service inclines to this standpoint.

Many examples and instances could be thunder, lightning, storms, and other workings of nature which recall the Divine adduced of this close connection between the the creation; blessings of observances of Judaism and the workings and work of phases of nature — Bar-Mitzvah at thirteen — thanksgiving and requests, such as the the age of puberty, at which nature induces opening blessings of our daily morning those physical changes which herald the service, many of the blessmgs of the Amidah, gomel, etc.; those recited in relation to transition from boyhood to approaching physical cleanliness, such as that relating to manhood. The three stages of k'tanah, tevillah, al netillat yadayim, etc. na'arah and bogeret in the life of a Jewess, with all their halachic implications, are likewise in accordance with the natural developments of the physical conditions in the female. Our festivals are related to the phases (c o n tin u e d on n e x t page) of nature, as well as commemorating

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A FORMULA FOR PRAYER (continued from previous page)

THE FO R M U LA E F O R BEN ED IC TIO N S Those blessings which are recited prior to the performance of a positive commandment include the four words, "asher kid'shanu b'mitzvotav v'tsivanu'' -"Who hath sanctified us by His Commandments and hath com­ manded us../'. This formula applies equally to those mitzvot which are d'rabbanan, e.g., for the kindling of Chanukah lights, the blessings prior to the recital of the Megillah, Hallel, etc.

This practice is in accordance with the Biblical injunction (Deuteronomy xvii. 11):"According to the law which they shall teach thee, and according to the judgement which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee to the right hand, nor to the left." This verse clearly invests rulings by the chazal with the binding authority of the Mosaic dispensation — hence the formula in these cases.

There is, I submit, an additional significance in the recital of this formula. When we recite the words, "Who hath sanctified us", to whom does the "us" refer? Obviously, to the Jewish people, the recipients of the Divine Revelation, to whom the Commandments were given, and upon whom they are obligatory. Hence a berachah is mandatory only for those mitzvot which are required specifically of the lews, as the formula "asher kid'shanu b'mitzvotav v'tsivanu" implies.

There are, of course, Commandments which are obligatory upon mankind as a whole. Thus, the giving of Tsedakah, though enjoined in the verse, "Thou shalt surely open thy hand unto him (the needy)" (Deuteronomy xv. 8) — yet is a virtue practised by millions of non-Jews. Hence, being a praiseworthy action enjoined upon men in general, and not exclusively upon Jews, it does not require the recital of a berachah prior to its performance.

Among the seven Commandments imposed upon the B'nei Noach are the establishment of courts of law and the appointment of judges.

Again, no benediction is here required, since these essential features of any civilised society were not enacted exclusively for the Jewish people.

LEGISLATION IN THE TO R AH Where legislation in the Torah is introduced by a verse specifying the "Children of Israel", or some comparable phrase, there the laws concerned are intended only for our people.

By contrast, the Ten Commandments, for example, (Exodus xx) are introduced by the verse, "And G-d spake all these words saying..." Here no mention is made of those to whom the words were addressed, nor for whom they were intended. They are, that is to say, norms of behaviour for the world as a whole. Honouring one's parents, for example, is obligatory upon all children. Hence no berachah is required prior to the performance of that mitzvah. By contrast Circumcision (Leviticus xii. 3), the Festivals (ibid, xxiii.), Tzitzit (Numbers xv. 37-41) are all preceded by the caption, "Speak unto the Children of Israel".

The case of the festivals is interesting in this connection, by reason of the wording of the Kiddush. That recited on the eve of Yom-Tov

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commences with the words, "asher bachar banu mikol am..." — we thank G-d for having chosen us from among all peoples' while that on Friday evening does not commence with "asher bachar banu". This is because the Sabbath, being part of the Asseret HaDibrot, is a gift from G-d to mankind as a whole, for the Ten Commandments do not specify the "Children of Israel". But the Yamin-Tovim are introduced by the words, "Speak unto the Children of Israel and say unto them, The appointed Seasons of the Lord..." (Leviticus, xxiii. 2). The Festivals have thus been enjoined for the Jewish people only. Hence the wording, "asher bachar banu...".

It is true that the words, "ki vanu vacharta v'otanu kidashta mikol ha'amim" do occur in the course of the Friday evening kiddush.

Shabbat as a concept — the dignifying of man by his ability to abstain from labour at will and by the exercise of his power of choice — thereby elevating him above the robot or the automaton — this was given to mankind in general. But the detailed laws of observing the Sabbath -the Hilchot Shabbat — these were given to Jews alone, based on the "melekhet hamishkan", as is deduced from the verses in Exodus xxxv. 1-3 ff. (cf.

Mesichta Shabbat 49b. That is why the opening formula for kiddush on Sabbath eve differs from that on the eve of Yom-Tov, while also including subsequently Israel's choice by G-d in respect of the minutiae of the halachot respecting Sabbath observance.

TO BE IS SU E .

CONCLUDED

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V

THE LUBAVITCHER REBBE A Personal Impression by h, how shall I describe my meeting with the Lubavitcher Rebbe Sh'lita. It was an experience of this world yet somehow above it. It was like meeting an old friend.

When I saw him at 700 Eastern Parkway, Brooklyn, New York I realised that his face was as well known to me as my own. Every hair on his fine beard, his eyes — kind but piercing — every line of his face was com­ pletely familiar to me.

M A S S E D CRO W D The overwhelming impression was one of love. The Rebbe really loved his Chassi­ dim and the whole Jewish people, and they loved him in return. One of the clearest memories I have of the visit is of the Rebbe walking through a massed crowd of visitors and Chassidim, who were pressing back to allow the Rebbe to pass, and I saw the face of one young Chassid who was smiling. He could not have been more than 16 or 17 years old and he was smiling a smile of pure love and affection for his Rebbe. / thought to myself, much later, what sort o f a person could inspire such a pure feeling amongst his followers. This was a man o f gigantic spiritual stature who towered over an ordin­ ary person like Mount Everest.

I had the opportunity of seeing the Rebbe Sh'lita several times during my stay in Brooklyn and each time I was deeply if pressed, even astounded by the feelings he aroused. I had not thought such a thing was possible in this hard-bitten world, he first time I saw him, the Rebbe was ing to daven Mincha (the afternoon vice) in the Shool. It was the afternoon fore Yud Shevat, the 31st anniversary of e passing of his predecessor. The Shool vhich was huge) was suddenly packed with masses of people — bachurim, Chassidim and visitors who were standing packed seats, tables and open spaces all craning -heir necks to get just a glimpse of the Rebbe. Then the singing started, it swelled from a corner of the Shool and a pathway appeared as if by magic amongst the huge crowd. The Rebbe came and people were actually running so as not to block his path as the Rebbe passed down the ranks. The silence amongst the huge crowd whilst the Rebbe davened was incredible. I have never heard anything like it in a Shool.

STANLEY RUBENS Lib ' My meeting in Brooklyn'

impossible to breathe. The singing was tre­ mendous. Have you ever heard 5,000 voices singing a chassidic niggun (tune)?

Then there was complete silence.

The Rebbe first spoke for half-an-hour and the Kehilla listened to his every word, scarcely daring to breathe. (He spoke in Yiddish but there was a simultaneous English translation for those who wished).

Words of Torah, words of great learning and wisdom, much original thought and practical advice to the world and his Chassidim and even to the new President of the United States. (I have omitted to mention that this was the same day as Ronald Reagan became officially President of the United States).

Small Breaks The Rebbe spoke, with small breaks, from 9.30 p.m. to 3 a.m. the next morning.

During the breaks, the singing would start, sometimes the Rebbe would start a niggun and sometimes it would begin in the crowd.

When the Rebbe joined in, the crowd would sing at a feverish pace, all the time clapping to the tune. During these breaks the Rebbe's eyes were continually scanning the crowd; he seemed to look into the heart of everyone and he nodded to each "L'chayim" being showered on him from all sides. The whole scene was the most impressive I have ever witnessed.

During our stay in New York, we went to Washington to see the installation of Presi­ dent Reagan which took place shortly after­ wards, but, by far the highlight of the visit was when my two elder sons and myself had Yechidus (a personal interview) with the Rebbe Sh'lita himself. In fact, I was not a Lubavitcher Chassid, although I had been deeply involved with the movement for many years.

Before we went in to the Rebbe we all

went to Mikvah (ritual bath). In great trepi­ dation we joined the queue of people on the night concerned. The Rebbe had already seen about 100 people the previous evening and had a huge list of people to see on this occasion.

'Trembling Steps' We arrived early as usual, as the Yechidus started at 8.00 p.m. We said Tehillim (psalms) until it was our turn and were allowed in to see the Rebbe at about 9.30 p.m. With trembling steps we all went through the door into the office and stood, as at attention, before the Rebbe. Again I got the feeling that his face was so very familiar. I handed in our letter, which the Rebbe read with great care and then he gave us a most wonderful brocha for all the items mentioned in the letter and wished us nachas, and Chassidishe nachas for our children. He smiled at my younger son, spoke a few words to him, gave us a dollar each to give to Tzedoka and then it was over. We all walked out of the room as if on air.

I felt so tremendously elated. I had been informed in advance of certain signs which the Rebbe gives if he accepts a person as a Chassid and all the signs had applied in this case. The Rebbe had acquired a new follower.

Weeks afterwards, / can still feel the elation o f that hour. Somehow or other that meeting in Brooklyn has changed my life.

A great event The next occasion was the following night which was a great event in the Chassidic calendar. There was a Farbreng (Chassidic gathering) for Yud Shevat. It was to start at 9.30 p.m. and we arrived at 7.30 p.m. If I had thought that the previous occasion was crowded, I was soon to be disillusioned.

Already at 7.30 p.m. there was a huge crowd and we just managed to get a seat.

As the time passed, the crowd got bigger and bigger and more and more people squeezed into the seats until it was almost

THE EMERITUS RAV RASHI, RABBI M. FISHER, AND RABBANIT FISHER EXTEND WARMEST NEW YEAR GREETINGS TO THE DAYANIM, RABBANIM, MIN­ ISTERS, CHAZANIM, THE PRESIDENT, HONORARY OFICERS, EXECUTTIVE, MEMBERS OF THE COUN­ CIL, AND ALL MEMBERS OF THE FEDERATION OF SYNAGOGUES, AS WELL AS THEIR MANY FRIENDS

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_________ 'IN NEED OF THE COM M UNITY'S GEN ERO U S S U P P O R T __________

MANCHESTER YESHIVA 'VULNERABLE'

by AUBREY ROSEN (son of the late Yeshiva President)

I t is arguable that so soon after the death of an extraordinary and great personality, the late Saul Rosenberg, it is brash to speculate on the future of the institution which he spent his life time nurturing, sustaining and popularising.

When such speculation is fuelled by a member of the family, then the charge of brashness seems well founded. Moreover it is questionable whether a son can disentangle himself from the emotional involvement that might fetter his objective comments.

Nevertheless there is justification for such comment.

The Manchester Yeshivah is now in its most vulnerable state; it needs the community's generous support and the right word at the right time.

For myself, I am motivated to supply such commentary because of the fondness for public life that I shared with my father, a fondness that found expression in the many pleasant conversations over the telephone, London to Manchester and reverse.

I studied at Manchester Yeshivah a few years after the present Rosh Hayeshiva, Rabbi J. W. Segal assumed office. Clearly there must be drawbacks in studying at an institution so close to home, though I am grateful for what benefits I received during my period there.

With the passing of the years one is able to place them in perspective and achieve a

YOM YERUSHALAYIM SERVICE

better understanding of events not then so apparent to a 'teenager.

The two most momentous were the incumbency and settling-in process of Rabbi J. W. Segal, or Rab Yudel as he was affectionately known following on from his late father the previous Rosh, Rab Moshe Yitshak.

The second was the infusion of Lubavitch ideas in the short term. Rab Yudel's appointment was based on his capacity as teacher and organiser, his saintly qualities and the belief that his administration would not mark a breach with past policies.

As a bonus it was felt that when possible, it is fitting for a son to succeed his father in the filling of such a position.

Before dealing with the infusion of Lubavitch ideas, it would be relevant to deal with the Lithuanian Yeshivot, the traditional home of Talmudical high scholarship whose elitist attitude to learning had produced a kind of spiritual disillusion among the comparatively ignorant Jewish peasantry of Poland.

The Baal Shem Tov and his descendants, in contrast known as Chasidim, stressed piety and joy as gateways to salvation.

This formula of redemption was particularly appealing to the Polish masses, who did not have the opportunity to study, though they possessed the sincerity and purity of mind to achieve high spiritual levels.

Lithuanian scholars such as the Vilna Gaon were misnagdim (opposed) to what they felt was a lukewarm attitude to intensive Torah study. They tended to overlook the virtues of the new movement

which rescued the ignorant and brought them back to Judaism.

Today Chevron and Ponevez in Israel, Lakewood in the USA and Gateshead in England are generally regarded as having inherited the Lithuanian tradition.

MISNAGDISH These Yeshivot have historically been misnagdish in their approach to their students, fostering in them a sturdy spirit of moral and intellectual independence and self-help.

The Lithuanian-styled yeshiva bochur is taught to make up his own mind about moral judgements after first checking with the Shulchan Aruch and the classical Sifrei Mussar, His tuition consists of a charged intellectual diet of Talmudic fact and argument, with which he requires all his resources to cope. The mode of dress he adopts is usually Western garb, the symbol of a wordly attitude to the facts of life.

Yeshiva bochurim of this tradition, while detached from Western decadence, are aware of its existence and ready to shout back. The young Chasid, by way of contrast, relies firmly on his rabbi for moral judgements; he is not so intellectually vigorous.

His seventeenth century Polish garb symbolises indifference to the Western world. The misnagid is intellectually elitist

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(continued from page 19)

manifest positive identification with the Holy Land and Jerusalem.

Rabbi Levenberg quoted the lines of a Hebrew poet about the Kotel Ma'aravi which he always recalled when he went there to pray:

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The Holy Spirit had never left the Kotel, and for the opportunity to pray there, one must give thanks to the Almighty.

Rabbi Levenberg told his audience that in their moment of rejoicing they could not forget their brethren in Israel, especially those in the north, threatened by Syrian missiles and the weapons of the Red Edom.

But it was not enough to counter those threats by military means, he said. In preparation for the war against Midian (Bamidbar 31), Moses demanded "one thousand to a tribe, one thousand to a tribe for all the tribes of Israel", to form the battle army. The Midrash, explaining the repetition, states that Moses actually chose two thousand from each tribe, one thousand to go to war, the other thousand to stay behind and pray for their fiqhtinq brethren.

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M A N C HESTER YESH IVA (c o n tin u e d fro m p re vio u s page)

and morally fallible; the Chasid is morally elitist and intellectually fallible.

On the face of it, Lubavitch should be opposed to the Lithuanian vision of the world, but this is in fact far from the case.

This unique branch of the Chasidish line values its Tanya (thoughts of the first Lubavitch Rebbe) but places a strong emphasis on the Lithuanian approach to Jewish learning,

CHABAD Its motto and symbol is Chabad, short for Chochmo — Wisdom, Bino — under­ standing, and Daas — Knowledge.

Lubavitch beards are modest, their dress moderate and their vision of the world cosmic. Their policy is missionary and their catchment area is world Jewry.

Their Orthodoxy is popular, earnest, relevant and always imbued with love of Israel. They share much in common with their Lithuanian counterparts.

The infusion of Lubavitch ideas into Manchester Yeshivah was short-term and largely due to the influence of Rabbi Dubow and the Shentow family, the father of whom was the Lubavitch Rebbe's emissary in London.

There could not have been any other reason, as Rab Yudel has always been a sympathiser of Sotmar philosophy. Sotmar is n the mainstream Chasidish tradition. it is more interested in quality than quantity vis-a-vis the number of its ac herents and anxious to expand as a movement only in its own rigid terms.

Morally it holds a view of the world that only be described by Western

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standards as puritanical. The type of atmosphere fostered in Yeshivot under its influence tends to be insular and more inward looking.

Sotmar leaders, of course, point to the evils of the outside world, and 'Sotmar's record of sustaining its deeply held religious values in a turbulent world is truly impressive. One must be cautious before commenting on the grand Sotmar tradition.

Such a policy of religious discipline will of course attract many parents who wish to see their impressionable 'teenage children lead a sheltered existence. Those who seek personal tuition under a caring Rosh and an atmosphere in which the activities of their children will be monitored, if not entirely regulated twenty-four hours a day, will seek the haven and security of the Manchester Yeshivah.

This policy of paternalism, started tentatively by the late Reb Moshe Yitshak who always "cared for every single student", has been intensified under the present Rosh. But there has been a very constructive change in direction and that is in the depth of teaching that Manchester Yeshivah is now seeking to achieve.

Due to the recent acquisition of staff the already highly-competent rabonim have been considerably reinforced. These young iluim doyens of scholarship — have transformed Manchester Yeshivah from the very important yeshivah ketana it had become over recent years, into the potential citadel of Jewish learning that now graces the Manchester Jewish community.

It can now provide its most ambitious bochurim with an intellectual diet that will stretch them to the full, on a basis comparable to Gateshead or Lakewood.

But is it going to?

To do so, Manchester Yeshivah must surely attract a wider cross-section of

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Anglo-Jewish youth, than its present population of 50 suggests.

It serves — a valid assumption surely — a community of 40,000 Jews in the largest provincial community in Europe, from whom in the main it derives the bulk of it: financial support. Should it not be attracting more of their children?

There is, further, an allied question.

Should it not be providing feedback in the way of ministers, shochetim, teachers? he answer to the second question is rr.ch easier than the first.

Yeshivot are not primarily in the business of supplying clergy and Judaism has never survived because of its clergy. The rabbis of old were craftsmen, grocers, shoemakers.

The Yeshivah exists to provide an educated laity that will, after graduation, return home and infuse the communities of Israel and the Diaspora wherever they choose to settle, with religious commit­ ment. They are the builders and pioneers of a secure Jewish future.

And clearly that is what Manchester Yeshivah is excelling at. Its graduates, under the present Rosh, are what my father would call "something special". Under their inspiration, graduate groups which have grown up in London and the provinces, lend financial and moral assistance to the parent body.

They never forget their alma mater even when they live abroad. If clergymen and schochetim do emerge, they are a constructive offspin.

The first question is harder. Can Manchester Yeshivah expand, without reducing the quality of its personal concern for its students or without reducing the standard of its selection and intake?; I believe my father would have been happy to see a policy pursued that took in a broader cross-section of Jewish youth. But he doubted that this could have been done without alienating the parents who had placed their trust in its very special atmosphere.

He always used to warn me of the danger of undermining the whole structure in the process of experimentation.

I remember well his disgust at the suggestion that lecturers should be imported to give tuition in pastoral care and English language along the lines of Jews' College.

He also tended to measure his cities' sincerity by their financial generosu A gut response, but he was right more often than not. Whatever the outcome of a debate about policy, which must, in his words, be decided in the last resort by the Rosh and his staff, the Manchester Yeshivah deserves all our support.

Those who might be prone to lend immediate vocal support for movement along the lines I have suggested should pause and remember the virtues of the present policy.

In any case they would be much better off putting their money where they put their words, i.e. accompanying their remarks with a donation.

Manchester Yeshivah will respond to gentle pressures, but only when it knows that such sentiments come from its friends: those who wish to see it go from strength to strength.

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ANNUAL CHEVRA KADISHA SEUDAH A s briefly reported in our previous issue the Annual Chevrah Kadisha Service Se'udah was held on Thursday, 6/7 Adar II. The service, conducted by the Rev. Brian Segal of the Ilford Federation Synagogue, took place in the Great Garden Street Syna­ gogue and the congregation was addressed

by Dayan Z. J. Alony, Rosh Beth Din, who reminded them that the yearly celebration of the Yahrzeit of Moshe Rabbenu, on 7 Adar, was associated with the annual re­ dedication of the Chevrah Kadisha, primarily because of the utter self-sacrifice shown by Moshe towards the people of Israel.

Even the Torah given by G-d on Mount Sinai is described by the Prophet Michah as Torat Moshe because of the love and devotion of Moses for Torah and the Jewish people.

A MANIFESTATION OF LOVE Dayan Alony contrasted the term zachor in the Fourth Commandment "Remember the Sabbath day...." with the selfsame word used in the instruction "Remember what Amalek did to you...." The Sabbath is a manifestation of love, and should be a source of love by the Jew towards his neighbour, whilst Amalek symbolised sinat chinam — groundless hatred. As the Sh'lah put it, the prohibition against kindling fire on Shabbat refers to the fire of hate and discord as well as to physical fire.

The gift of remembering can be utilised for good or evil, for love or hate, for con­ structive or destructive activity. It is even possible to store up hatred for another in one's heart subconsciously, and to deny its existence when challenged; it was for this reason, Dayan Alony suggested, that no blessing is recited on the Mitzvah of exchanging gifts with friends on Purim — maybe they are not true friends, in which case the blessing would be a brachah /'vataiah!

While it must be left to Providence to protect the Jewish nation from the sense­ less enmity of the Gentile world, it was for the Jew himself to eradicate hatred, envy and competitive jealousy when it occurred within the community.

Dayan Alony referred with sorrow to the recent passing of Rabbi Eliezer Spector, former Director of Education of the London Talmud Torah Council.

Fie also commented on the establishment at the Yeshurun Synagogue, Edgware, of a local voluntary Chevrah Kadisha, a development which he hoped would be emulated in other congregations.

Guest Speaker at the Se'udah was Rabbi Y. Levenberg from the USA who was intro­ duced by Mr. Morris Lederman, President of the Federation of Synagogues.

Rabbi Levenberg pointed that the annual gathering on 7th Adar served a dual pur­ pose; it was an occasion when the Chevrah

Kadisha could re-dedicate itself to its sacred duties, and perhaps more important­ ly, when homage was paid to the memory of Moshe Rabbenu, whose birthday and yahrzeit falls on that day.

Recalling the adage of King Solomon that 'it is better to go to the house of mourning than to the wedding feast,' Rabbi Levenberg stressed the Jewish view that it was only in this life that one had the opportunity of developing one's spiritual potential in the performance of Mitzvot, and it was for this reason that the Midrash described Moses' account of his own death at the end of the Torah as having been "written in tears".

FEDERATION CENTENARY The Chairman, thanking the guest speaker for his inspiring remarks, stated that the centenary of the Federation of Synagogues would occur in 1987, which would mark the development of the Kehilla under its present leadership, with all the essential attributes fully established, in­ cluding the Beth Din manned by young, forward-looking Dayanim; an active Kashruth Authority and an education net­ work tailored to the community's needs.

Rabbi M. Frydman, Vice-President, emphasised that the outlook of the Feder­ ation to be a Kehilla guided by Torat Moshe, had not altered since its found­ ation.

Mr. L. Gayer, Gabbai of the Chevrah Kadisha, pointed out that 7th Adar had been chosen as a day of dedication by some chevroth, because it was Moshe Rabbenu who had shown true respect for the departed in his personal care for

Joseph's remains throughout the 40 years wandering in the wilderness, and it was as a reward that the Almighty himself had undertaken the burial of Moses.

Mr. Gayer thanked the Dayanim and Flonorary Officers, Mr. Nissim Ezekiel, Clerk to the Burial Society, and the members of the Chevrah Kadisha for their co-operation in ensuring that the functions of the Society were carried out efficiently, respectfully and in accordance with Halacha.

Mr. J.L. Cymerman, Vice-President, paid tribute to Mr. Gayer and his colleagues of the Chevrah Kadisha, and a vote of thanks to the chair was given by Mr. I. Ragol-Levy, Elder of the Federation.

Items of Chazzanut were rendered by Rev. Segal, and Rev. I.M. Braier recited Birchat Hamazon.

SCHOOL BUILDING PLAN NOT VIABLE' (continued fro m page 10)

The outlay on the building has not been great and some of the costs will hopefully be recovered from the sale of building materials.

The synagogue has now drawn up plans for a synagogue extension and planning permission has been obtained. Information on building regulations is now awaited.

The immediate Sunday morning classroom problems have been solved by a move to Alderton County Junior School.

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KOL NIDRE APPEAL ,t a special meeting of representatives of Federation Synagogues, it was unanimously agreed that all Federation Synagogues should participate as from this year (Yom Kippur 5742/1981) in the Kol Nidre Appeal being organised under the auspices of the Federation.

Proceeds of the Appeal, and probably for the next few years, will be earmarked for a special project â&#x20AC;&#x201D; the provision of a surgical unit at the Laniado Hospital at Kiryat Sanz.

The estimated cost of the project is U.S.$100,000 and the Unit will be dedicated in the name of the Federation, and its constituent and affiliated synagogues.

Kiryat Sanz, a suburb of Netanya, was founded and developed by the Klausenberger Rebbe and includes Yeshivot, a children's home, a retirement home and other vital facilities.

The Laniado Hospital in the Kirya is the only hospital facility in Netanya, the first unit having been opened to the public in 1974.

Additional departments have been opened since, but there is still an urgent need for a surgical unit, and it is the Federation's wish to provide this. There is an emergency ward with an operating room, but serious cases have to be transferred to another hospital 25 kilometres away.

While the hospital is run on Orthodox Jewish lines and is subject to directives from a Rabbinical authority in Halachic matters, the hospital serves everyone, irrespective of race, creed or colour.

It is interesting that the founding principles of the hospital include a proviso that "every effort should be made to improve the mental outlook of patients, this being an important therapeutic aid in the overall treatment of diseases." There is likewise a requirement that the employees of the hospital should not be unnecessarily burdened and that salaries must be paid promptly! This is a noteworthy proviso in a voluntary hospital.

Those who have had occasion to require treatment, minor or extensive, at the Laniado Hospital, have only the highest praise for the medical attention and care and the general spirit of devotion that prevails.

Fieldgate Street Synagogue has decided to allocate half the proceeds of its annual function to this Appeal.

28

FEDERATIO N OF SYN A G O G U ES M O R R IS L E D E R M A N H O U S E . 9-11 G R E A TO R E X STREET, L O N D O N E1 5NF Telephone: 01-247 4471

HIGH HOLY-DAY SERVICES will be held at the underlisted Synagogues Information regarding Services and other activities may be obtained from the local Rabbi, Minister, Honorary Officers or Secretary.

Finchley Road (Sassover),

NORTH and NORTH EAST LONDON Clapton Federation,

843 Finchley Rd., N.W .11.

(01-455 4305)

Leabridge Rd., E.5.

(01-806 4369)

Springfield,

Shomrei Hadath Federation, 527a Finchley Rd., Hampstead, N.W .3.

Upper Clapton Rd., E.5.

(01-958 6987)

(01-806 2377)

Finchley Central Federation,

Stamford Hill Beth Hamedrash,

Redbourne Avenue, N.3.

Lampard Grove, N.16.

(01-346 1892)

(01-806 3861)

Neasden Federation,

Tottenham High Rd., N.17 (01-808 4698)

(Ahavath Shalom), Clifford W ay, N.W .10.

Yavneh Federation,

(01-450 7694)

Ohel Shem-Willesden Federation Beth Hamedrash,

Ainsw orth Rd., South Hackney E.9.

(01-554 5267)

West Hackney Federation

and

Montague

Chamberlayne Rd., N.W .10.

Road

(01-435 4301)

Kesser Torah,

Am hurst Rd., E.8.

62 St. Gabriel's Rd., N .W .2.

(01-254 2128)

EAST LONDON East London Central Federation, Nelson Street, E.1.

(01-790 9809)

Great Garden St. Federation, Greatorex St., E.1.

(01-247 4436)

(01 452 2769)

WEST LONDON Emet V'Shalom-Maida Vale Federation Beth Hamedrash.

131 Elgin Ave., W.9.

(01-328 2230) Shepherds Bush Federation, Poplar Grove, W .6.

Fieldgate St. Great Federation

(01-992 2049)

Fieldgate S t., E.1.

Notting Hill Federation, (01-247 2644)

Bethnal Green Great Federation, Bethnal Green Rd., E.1.

206-8 Kensington Pk. Rd., W .11.

(01-952 4354)

West End Great Synagogue.

(01-739 5665)

Ilford Federation,

Dean S t., W .1. (inc. Beth Hasepher & Soho) (01-437 1873)

Coventry Rd., Ilford, Essex.

(01-554 5289)

Ilford Federation Beth Hamedrash (Ohel Jacob) (01-550 4596)

Loughton, Chigwell & District Federation

MIDDLESEX Yeshurun

Synagogue,

Fernhurst Gdns., Stonegrove, Edgware.

(01-952 3844)

(01-508 0270)

Leytonstone & Wanstead Federation

Greenford Federation Synagogue, Oldfield Lane, Greenford.

Fillebrook Rd., E.11.

(01-989 2355)

(01-578 3196)

Congregation of Jacob Federation Commercial Rd., E.1.

(01-550 8339)

Waltham Forest (Queens' Rd.), Boundary Rd., E.17.

(01-520 2288)

NORTH WEST LONDON Sinai Federation,

SOUTH LONDON Croydon Federation Synagogue, Elmwood Rd., Croydon, Surrey.

(01-777 6236)

Woolwich Synagogue,

&

District

Federation

Anglesea Rd., S.E.18.

(01-856 0845)

New Wimbledon & Putney Federation,

W oodstock Avenue, Golders Green, N.W .11.

(01 458 1581)

(01-788 0176)

Machzikei Hadass, 215 Golders Green Rd., (01-204 1887)

E lfes L td MONUMENTAL MASONS

OS HORN STREET, LONDON, Telephone: 01-247 0163