Rosh Hashanah 1998 by Federation of Synagogues

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MESSAGE FROM THE EDITOR ne of the secrets of being a good columnist is to be able to write about every day events and turn them into an interesting and perceptive piece of writing. We are now fortunate to have two. Hadassah Dergel with her ‘Letter from Hadassah’ who will be familiar to most of you for her column on life in Montreal and family life. She is now joined by Chana Meira Katz who will be writing ‘A View From The Old City’. Her first article can be found on page 23. Chana Meira Katz (nee Bolel) has written once before for Hamaor, several issues ago on ‘The Jewish Community of Johannesburg’. Closer to home, we have two articles on people doing some fascinating and very important work within the Jewish community here in the UK. You can read a humorous account of what Rabbi Y Y Rubinstein’s role as a Student Chaplain involves on page 21.1 was also very for tunate to be able to meet Reverend Gingold and have a guided tour around the East End to see at first hand the ex ceptional work he is doing within the Jewish community there. You can read all about it on page 4. As usual, I’m always very interested to receive your contributions or hear your views on any of the articles in Hamaor. Don’t forget, you can now e-mail us at: shmuel_sarah@classic.msn.com. Alter natively, you can fax us on: 0181 203 0610 or write to us at, Hamaor, c/o Fed eration of Synagogues, 65 Watford Way, London, NW4 3AQ. Until next time, wishing all readers a

roita nzrnm roTD

SARAH M ANSBACHER

Editor

Founded 1962 ISSN 0966-0291

Vol. 32 No. 1 Rosh Hashanah 5759 - 1998

CONTENTS Focus on Reverend Gingold........................................................4 News ............................................................................................. 6 Personal........................................................................................ 9 A Look on the Light Side ............................................................9 Obituary......................................................................................10 Community Round-up.............................................................. 11 Exploring the Simchah of Succos .............................................12 A Pesach in Hungary and Searching for my Roots................ 15 Restaurant Review: Aviv........................................................... 18 Going “Up” to University..........................................................21 Hamaorah - Letter from Hadassah ......................................... 22 A View from the Old City - People in Glass Houses .............. 23 Kids’ Spot ....................................................................................25 Travel...........................................................................................27 Books............................................................. Information .................................................................................32

Published by the Federation of Synagogues, 65 Watford Way, London, NW4 3AQ. Editor: Sarah M Ansbacher

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REVEREND GINGOLD by Sarah M Ansbacher photos by Shmuel Ansbacher

Reverend Gingold (centre)

t is hard to imagine that before Reverend Malcolm Gingold took up

Reverend Gingold has obviously become a well-loved figure amongst the

dress, speak to people and join discussion groups. In addition, he acts as a

his present position, there was no one else to carry out the vital work his role entails. It was at the suggestion of Mr Alan i'inlay that Reverend Gingold moved to the East End after the closing of Woolwich Synagogue, to take up his multi-faceted job. One essential aspect ol it is to foster closer co-operation between the three Federation Synagogues still based there, as well as Bevis Marks and the independent Sandy’s Row, and to see how they can assist one another. His plans include members of each community to attend one another’s functions and have Shiurim together.

East End community. He kindly took me on a short tour around the area to show and tell me something about his work and was warmly welcomed wherever we went. We began at Nelson Street to see the shul which is now celebrating its seventy-fifth anniversary. It is quite amazing that not only do they have a minyan every Shabbos morning, but also a kiddush for the community. We continued onto Jewish C are’s Stepney Jewish Community Centre, a surprisingly vibrant and happy place which opens daily from Monday to Thursday. Reverend Gingold visits the Centre once a week to give a short ad-

counsellor and everyone is aware that he is available if they need someone to talk to. The Centre is an essential part of many people’s lives, for some it is the only con tact they have socially and with Jewish culture. Our final stop was Congregation of Jacob Synagogue, a small and quite unassuming building from the outside but with a lovely interior. Mr C harlie Weinberg who helps out both at Congregation of Jacob and Fieldgate Street Synagogues explained to me that the reason he and many others remain in the East End is because he feels the people are more sociable there.

Interior o f Congregation of Jacob Synagogue (Commercial Road).

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Unfortunately, there is no denying the fact that the East End is no longer the thriving community it was in its heyday. Whereas once there was something in the region of twenty kosher restaurants in the area, there is now not a single one. Yet, there are an estimated 2,500 Jews still living in the area and it is thought by some that there may be another future influx of Jews into the area partially due to its close proximity to the commercial heart of London and Docklands. Whether the community will once again rise like a phoenix or continue to decline remains to be seen, but in the meantime Reverend Gingold continues his essential work with dedication and enthusiasm. I asked Reverend Gingold what he likes most about his job: “See ing people happy,” he replied with no hesitation. If the warm welcomes Rever end Gingold receives wherever he goes are something to go by, he obviously has a great deal of job satisfaction.

Mrs Rita Moctonian at Stepney Jewish Community Care, knitting a dishcloth for the milky kitchen.

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FIRST A N N IV E R S A R Y CELEBRA TIO N S AT CLAPTON his year Clapton Synagogue (incorporating Yavneh Syna gogue) held a special celebration at the suggestion of its ever active Financial Representative, Jeffrey Cohen, to mark the first anniversary of the incor poration of Yavneh with Clapton. The celebration took place at the end of June, with nearly one hundred and fifty peo ple participating and Jonathan Winegarten - Vice-president of the Fed eration - in attendance. It was a pleasure to see the Shul so full, especially with new faces. Jeffrey Cohen w elcom ed all the members and expressed his wish that this should not be just a one-off occasion, but that they should keep the momentum going. He urged former Yavneh members to join with the Clapton members in their regular Shabbos services and other social activities. Rev Alan Greenbat was the guest speaker. He too added his congratulations to the two Shuls and wished them all the best for their future together. He continued in his usual ebullient way with a series of anecdotes on the num ber o f Shul m erges he personally has had to endure. This was followed by a delicious tea and light entertainment by Mr Strom, who delighted the audience with Hebrew, traditional and modern songs. Jeffrey Cohen is now busy planning next y e a r's big event, to mark the 80th anniversary o f the founding o f Clapton Synagogue.

YESHURUN INSTALLS HEARING LOOP onscious of the need to cater for members with a wide range of physical needs, Yeshurun Syna gogue has installed a loop for those with hearing disabilities. The project, which has been completed with assistance from the Jewish Deaf Association, went live in time for the Yomim Noroim. The loop system consists of a light weight cable connected to a signal

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E A S T LO N D O N C E N T R A L S Y N A G O G U E C E L E B R A T E S S E V E N T Y -F IV E Y E A R S The East London Central Synagogue, Nelson Street, London E 1 celebrated its Seventy Fifth Anniversary with a service of Thanksgiving in the Synagogue, on Sunday 6th September 1998. am plifying system , with the cable tracked around the perimeter of the shul. the Chazan’s or Rabbi’s voice is relayed to the signal amplifier using a special microphone. The signal is then transmit ted from the loop of cable and is picked up by the listener’s hearing-aid. Back ground noise can still be picked up but because the speaker’s voice is directly feeding into the hearing aid, the loop has the effect of reducing background noise - not that Yeshurun has any special prob lems with talking during the service of course! The system has been installed under

full halachic requirements, supervised by Yeshurun’s Rov, Dayan Gershon Lopian. Two individual circuits mean that those with hearing aids can benefit both from the religious services in the main synagogue as well as other activities in the Yeshurun's function hall. All members with hearing aids have been briefed on the precise halachic requirements of using the loop on Shabbos and had their aids “halachically recti fied” by the Jewish Deaf Association. Further details of the Yeshurun loop (aka “Coil” HaKohol!) from Max Bayer at maxbayer@brijnet.org

YESHURUN YOUTH SERVICES SCORE A DIRECT HIT

eshurun Synagogue’s Youth Service has scored a direct hit with its target audience of post bat and bar mitzvah people. Now coming up to its second birthday, the service has well-filled its specially designed accom modation within Yeshurun, attracting between thirty and forty people each Shabbos. The original idea of Alan Finlay, Colin Richman and Michael Drucker, the Youth Service is now also entirely ecclesiasti cally self-supporting and has stopped the gradual loss of this age group to other shuls in Edgware on Shabbos. The Yeshurun’s Board of Management have altered the interior of the classroom block to provide the necessary space, lay new carpet and furnishings and provide an Aron and new lighting. The service it self provides participants with excellent grounding of how to lead as Baalei Tefilloh and Kriyoh and allocate Aliyos and stand S’gan. The services themselves, however, have some simply become a fulcrum

around which other activities are run by the com m unity’s youth. An Oneg Shabbos drew over sixty people on a Friday night shortly after Pesach, with Divrei Torah which would have sur passed those of many older gatherings. During the summer, regular hour-long shiurim given by different members of the Kehilloh before Shabbos Mincha again drew large numbers of boys. Sepa rate ninety-minute girls’ shiurim for the same age group were held at various homes and attracted between twenty and thirty girls. One of the recent Gabboim of the Youth service, Baruch Baigel, told Hamaor: “We’re pleased with the way things have gone. The experiment appears to have been a success, and we hope it will continue to thrive in future years.” To retain people after Bat or Bar Mitzvah and give them a taste of what’s in store, Yeshurun has now widened the age range to include all from school year seven upwards. Again, this is looking very successful. Anyone with queries about the Yeshurun Youth Service can contact the incumbent Gabboim, Baruch or Danny Baigel at pbaigel@compuserve.com

NEW V IC E -P R E S ID E N T Mr Jeffrey Gitlin, a Warden at Ilford Federation Synagogue, was recently elected Vice-President of the Federation of Synagogues.

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YES HU RUN TAKES NEW MANAGEMENT APPROACH eshurun Synagogue’s Honorary Officers and Board of Manage ment have adopted a more consultative and involving process to managing the community’s affairs. The “custom er-first” approach is designed specifically to better meet mem bers' needs and aspirations. It engages a greater number of members in managing Yeshurun's activities - from welfare and hospital visiting, through proactive com munications, to adult Jewish and cultural education - and concentrates on listen ing to demand. The initiative coincides with Yeshurun itself fast approaching the 500 - member mark and thus reflects the particular needs of a major community; itself within the still-growing Edgware area. There's been a promising start. Fol lowing a brainstorm at Board level, a number of sub-committees have been established, led by Board members but with men and women drawn from across the community. This resulted in the Education and Cultural com m ittee, (dubbed “ The Culture Club”) arranging a cultural as well as religious programme for Tisha b'Av; and, for the first time, a scheme to transport less mobile mem bers to the distant Rainham cemetery before Rosh Hashanah. The Communi cations committee is currently planning a new raft of member communicationsas well as enhancing its Web site (www.jublinex.demon.uk), which has been running on and off for the last eight een months and demonstrated there is a

demand for the medium. Yeshurun President, Steven Brown, told Hamaor: “The community has been thinking about this for some time and the new Board decided this was the point at which to give it a go. So far, we’re very pleased. We hope that by involving a wider base of people across Yeshurun’s

affairs it will stimulate even more interest and more support for all activities. It’s particularly satisfying that a number of new members are involving themselves.” AnyYeshurun members who would like to get more involved should contact Steven on 0181 958 6571 or contact him by email to: president@jublinex.demon.co.uk

NEWS IN BRIEF IS R A E L ’S F IF T IE T H A N N IV E R S A R Y C E L E B R A T IO N A Service of Celebration for Israel’s fiftieth anniversary took place on 29 April 1998 at St Jo h n ’s Wood Synagogue in the presence of HRH The Prince of Wales. Rabbi Zaiden, Registrar of the Fed eration of Synagogues, acted as an Officiant and read Pesukim from Neviim at the event which was tel evised and later broadcast on BBC television.

N EW A D M IN IS T R A T O R F O R F E D E R A T IO N Due to Mr G erald K ushner’s impending retirement, Mr Gordon Coleman - who has been in the Civil Service for seventeen years - will be taking over as Head of Administration at the head office of the Federation of Synagogues in Hendon.

R E F U R B IS H M E N T A T ED M O N T O N Edm onton C em etery is about to undergo major refurbishment to make good the ravishes of time and vandals. A section of wall has already been rebuilt and steps are now being taken to prevent incursions by vandals.

N EW S U P E R IN T E N D E N T Rev Lee Sunderland has become the new Superintendent at Rainham Cemetery.

E L E C T IO N R ESU LT S At the recent Federation tri-annual elections Mr Willy Ungar retired as Vice-President to be succeeded by Mr Jeffrey Gitlin who had been Co-opted over the last three year period. Mr Benjam in Mire o f the Edgware Yeshurun Synagogue has now been Co-opted.

PERSONAL Birth A grand-daughter to Anita and Ben Bernstein of Finchley Central Syna gogue.

Mr and Mrs Alan Norden of Edgware Yeshurun celebrated their Golden Wedding.

A grand-daughter to Rabbi and Rebbetzen Telsner of Finchley Central Synagogue.

Rita and Sidney Miller of Finchley Central celebrated their Golden Wed ding.

A grand-daughter to Mrs Ruth Jacobs of Finchley Central Synagogue.

Weddim gs Denise Esterson of Finchley Central Synagogue to Mark Neuberger. Naomi Greenberg of Finchley Central to Marc Levine. W e d d im g A n mverscmes Mr and Mrs Alex Steinberg of the Yeshurun Synagogue celebrated their Diamond Wedding.

Mrs Phyllis Smith of Finchley Central on her 80th birthday. Mr Carl Sterman of Finchley Central on his 65th birthday.

B a t C hayil B irthdays Mr Dave Levene of East London Cen tral Synagogue, recently celebrated his 90th birthday. Mrs Yetta Dove of East London Cen tral Synagogue on her 90th birthday. Mrs Helen Olivestone of the Edgware Yeshurun Synagogue recently cel ebrated her 90th birthday. The Dony family of Finchely Central on the 90th birthday of Henry’s father.

Lisa Franks, Simone Panas, Fiona Price and Charlotte Richman of the Yeshurun Synagogue.

Congratulations Mr Willy Ungar of Finchley Central on being appointed an elder of the Fed eration of Synagogues. Mr Martyn Zeidman of the Yeshurun Synagogue on being appointed a Queen’s Counsel.

Please send in all your personal announcements to Hamaor, 65 Watford Way, London NW4 3AQ * Fax: 0181 203 0610 e-mail: shmuel_sarah@classic.msn.com

A Rabbi dies and goes to heaven. As he’s approaching the gates, he hears a band of singing and dancing angels approach, and begins to get excited. The lead angel approaches the Rabbi and asks if he would mind stepping aside for a moment. Shocked, the Rabbi does so. The angels march out of the gates and encircle a man who has also approached the gates. The man is an Egged bus driver. The joyous parade of angels carry the bus driver in ahead of the Rabbi. When the parade is gone, an angel re turns to the Rabbi and says, “You can come in now.” The angel begins to lead the Rabbi inside alone. The Rabbi, somewhat confused, says, I’m not one to make waves or anything, but I need to know something. I think I’ve been a good Rabbi. I’ve worked hard all my life. Why is it that the Egged bus driver gets led in by a band of angels ahead of me?” The angel replies, “Well, frankly, Rabbi, whenever you preached, 44T 1

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people slept. But whenever he drove, people prayed.” 3k> 3k> 3k> Three sons of a Yiddishe Mama left their homeland, went abroad and prospered. They discussed the gifts they were able to give their old mother. AVRAHAM, the first, said: “I built a big house for our mother.” MOISHE, the second, said: “I sent her a Mercedes with a driver.” DAVID, the youngest, said: “You re member how our mother enjoys reading the Bible. Now she can’t see very well. I sent her a remarkable parrot that recites the whole Bible - Mama just has to name the chapter and verse.” Soon thereafter, a letter of thanks came from their mother. AVRAHAM, she said, the house you built is so huge. I live only in one room, but I have to clean the whole house.

MOISHE, she said, I am too old to travel. I stay most of the time at home so I rarely use the Mercedes. And that driver has shpilkas - he’s a pain in the neck. But DAVID, she said, THE CHICKEN WAS DELICIOUS. g> * & A Jew, an Italian and a Frenchman are about to be executed and they are asked what they wish to have for their last meal. The Italian responds, Pepperoni Pizza, which he is served and then executed. The Frenchm en requests a Filet Mignon, which he is served and then executed. The Jew requests a plate of straw berries. STRAWBERRIES ????” Yes, Strawberries. I’m so sorry... but they are out of season i” ii So, nu, I’ll w ait. . . 44

O BITUARY

Fieldgate Street Great Synagogue

Harry Bin stock by Mr M Burns Warden of Fieldgate Street Synagogue -

41 Fieldgate Street â&#x20AC;˘ London El

ev H Binstock was an office worker by profession, but he was a layman capable of leading a congregation in prayer at any time, including Shabbat and Yomim Tovim. Follow ing the dem ise o f Rev Shaposnick of Great Garden Street Synagogue, Rev. Binstock stepped into the breach. Rev Binstock attended shul daily (which is a rarity in the East End of London) and he was a well-known and popular personality in the area. On leaving Great Garden Street, he transferred to Fieldgate Street shul, where he conducted services whenever called upon. Fie will surely be missed by all his friends in both congregations and his passing is a great loss to the dwindling East End community.

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

innnni uron mio n:^ 5759-1998

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COMMUNITY ROUND-UP

CST

Community

Security Trust h that there were even one among you that would shut the doors.” Malachi - Chapter 1 Verse 10. %

Why shut the doors? What doors? Who should close them? Who should open them? Why should anyone bother? The Community Security Trust exists to protect the rights of all sections of the Jewish community, to do what it wants without fear of anti-Semitic attack or abuse. We protect the community be cause it needs protection, because anti-Semitism did not die with the Holo caust, because anti-Semitism did not die with the creation of the State of Israel, because anti-Semitism is alive and kick ing as we reach the year 2000. The CST witnesses an endless stream of anti-Semitic hatred. Disgusting and horrifying examples of hate-mail, Holo caust denial propaganda, threats, intimidation, lies, damage and dese cration of synagogues, schools and cemeteries. Attacks, both verbal and physical, on Jewish children on their way to or from school and on adults on the way to or from synagogue. Anyone writing to a newspaper on a Jewish or Israeli subject is almost guaranteed to receive a flood of abusive anti-Semitic mail. Hit lists of prominent Jews as well as synagogues and community buildings are published by today’s Nazis in their magazines. From the opposite extreme there is the harassment of Jewish students on cam pus, and the anti-Jewish propaganda of extreme Islamic fundamentalist organi sations, such as Hizb’ut Tahrir and A1 Muhajiroun that promote anti-Semitic hatred and support for Hamas and Hizbollah terrorists. For these extremists, Jews and Zionists and Israelis are indis tinguishable from each other - they are t

all targeted for attack. Outside the CST office only the po lice, the Home Office and a handful of specialist organisations, both Jewish and non-Jewish are aware of what goes on. The public at large and the bulk of the Jewish community wake up when antiSemitism hits the media, and then they go back to sleep again. The CST envies their peace of mind, but cannot share it. One recent example should illustrate why: one of the convicted terrorists of the Israeli Embassy and Balfour House bombs was photographed by the CST, sitting inside a major London Syna gogue, collecting information on our community. It is therefore important that our community becomes better in formed, more aware and also vigilant. The CST ru n security tra in in g courses for Jewish institutions and individuals. If you would like to find out more about protecting yourself, your family and your community, contact CST on: 0171 543 5432.

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- EXTENDING T D D DM IDDDILIL aV n just over ten years All Aboard Shops Ltd have raised an amazing £1 million for UK Jewish Charities. Originally set up under the auspices of the Board of Deputies of British Jews, this umbrella charity shop organisation now operates fifteen shops in London and one in Manchester. Selling only donated items and rely ing heavily on a team of dedicated volunteers, the organisation owes its ex istence to the generosity of donors and to those working within the shops, ware

house and office. Managed by a professional team, All Aboard is looking forward to the future in a most positive manner. Over the next five years the organisation plans to open one shop a month around the country, making it a truly national charity shop chain. Jeffrey Pinnick, Honorary Treasurer who together with his founding col leagues Stella Lucas, Monique Landau and Trude Reiss, is one of the team be hind the ‘Opening Doors’ development plan, explains: “Over the past decade All Aboard has grown into a £1 million per annum business. The Government is cur rently in the process of reviewing its VAT concessions to charity shops. To mini mise any potential loss of income, All Aboard needs to increase the number of shops under its operation, if it is to con tinue to provide such an effective fund-raising opportunity for the Jewish Community.” Currently twelve shops are run in conjunction with Partner Charities. The remaining four shops are offered to smaller charities for week long periods, as an extremely effective method of rais ing necessary funds for their worthy causes. Marilyn Lazarus, a founder member of JAMI talks about the many unseen benefits of working together as a Partner with All Aboard. “Our relationship with All Aboard is manifold. It provides us with an opportunity to raise money, pub lic awareness and to offer valuable work opportunities to our club members by al lowing them to help within the shops in a sympathetic setting.” Jeffrey continues to enthuse about the development plan. “As part of the pro gramme for the next five years we plan to embark on a ‘social service’ scheme, we aim to offer a training programme for volunteers, to expand the therapy work with sufferers initiated by JAMI and also to offer employment to those affected by premature redundancy or early retire ment.”

For further informa tion, please contact: ALL ABOARD on: 0171 543 5404

by Rabbi Harvey Belovski e are familiar with the por trayal of Succos as Z ’man Simchoseinu - the time of our rejoicing1. Indeed, the Torah mentions the requirement to express Simchah three times in connection with Succos2, a feature unique to this Yom Tov. The N evi'im chose Succos for the great Simchas Beis HaShoevah - the water pouring ceremony, of which the Mishnah3 declares, ‘Anyone who never saw the Simchas Beis HaShoevah never saw Simchah in his life,’ and the Rambam writes4, ‘Although it is a mitzvah to rejoice on every Yom Tov, on Succos there was extra Simchah in the Temple.’ As the Torah and Chazal chose Simchah as the quintessential quality of Succos, it must define the Yom Tov in its most profound sense. Simchah epitom ises Succos, making it distinct from any other season of the year and provides us with a powerful key with which to unlock the very nature and essence of this most evocative festival. The Midrash" notes that on Succos we are required to rejoice, take the Arba Minim, dwell in Succos and in Temple tim es, bring the festival C hagigoh offering. In its attempt to understand this plethora of Mitzvos, and especially the specific requirem ent to rejoice on Succos, we are provided with the following parable. ‘The situation is comparable to two fellows who go into a Dayan (for a judgement) - no-one knows who will win. But when one takes a datebranch in his hand6, we know that he is the victor. So too with Yisroel and the other nations, who come to accuse them before HaShem on Rosh HaShanah and Yom Kippur - no-one knows who will win. But once the first day of Succos arrives, when Yisroel go out from before HaShem with their Lulovim and Esrogim in their hands, we know that Yisroel have been victorious.’ This fascinating source makes it clear that Simchah on Succos may not be viewed in isolation, but only in a wider context as a by-product of the Yomim

Noroyim Teshuvah season. The relief of absolution at the end of Yom Kippur creates the Simchah of Succos. This notion fits well with the commonlyfound definition of Simchah provided by the com m entators. The M albim 7, in defining the difference between Simchah and Sosson, observes that whereas Sosson refers to the outer manifestations of gladness, Simchah indicates a type of spiritual aura which results from inner peace. This is consonant with the alleviation of the burden of sin after Yom Kippur and the pure joy of the opportunity to celebrate Succos with a clean spiritual slate. In a beautiful essay, Rav Hirsch writes, ‘After you were called with the Shofarpower to return to G-d and after Yom Kippur fasting and solemnity when you were urged to break your adherence to a

6on Succos we are required to rejoice ... ^ lifestyle which is alienated from G-d, you are to celebrate and experience true joyfiilness.’8 This adds another dimension to our study - the concept that true Simchah is simply not possible without the potent experience of Yom Kippur its unique opportunity for refocusing Man on the vital, rather than inconse quential, aspects of life. Only when the Yom Tov cycle is almost over for the year, and all of the spiritual steps which its observance engender within the Jew ish personality have been taken, can the Simchah of Succos be properly realised9. It is as if Man is trapped within a tighten ing noose of materialism and triviality throughout the year, unable to break loose until the cleansing gift of Yom Kippur opens his eyes to the true priori ties of life - this revelation and the relief which it heralds form the basis of the Simchah of Succos.

In this light we may understand some of the symbolic aspects of the Mitzvah of Succah itself. The Tur10, in a famous piece, notes the significance of the sea sonal timing of Succos. Were Succos to fall in the spring or summer, when the weather is clement, then no self-sacrifice would be involved in its celebration. In deed, in many climates, it would be entirely normal to live in a temporary summer house during warm times of the year. Thus the Torah times Succos to co incide with the change in season - it falls when people would prefer to come in side their permanent dwellings for the winter, making it clear that some self-sac rifice is required in its observance. Just when the crops have been gathered for the dormant part of the agricultural cy cle, when all of the material gifts which G-d has bestowed upon Man are most evident, the Jew must symbolically de clare his priorities in life, by leaving his comfortable home and possessions and dwelling in the Succah as the season turns towards winter. This is bitulhaveshu - self-abnegation - the unequivocal assertion that life is temporary, that all physical pleasures are transient and that true, profound happiness lies not with materialism and its acquisition and ma nipulation, but with the celestial aims and spiritual yearnings of Man encapsu lated in the Torah. This appreciation prompts the Jew to rededicate himself to HaShem in an inspirational fashion, it self part of the Simchah of Succos. This leads us to consider what may seem to be an obscure requirement in the laws of building a Succah. In describing the mitzvah of Succos, the Torah tells us, ‘Make for yourself the festival of Succos for seven days when you gather up from your threshing-floor and your wine press.’ From this the Talmud derives, ‘the verse refers to the by-products of your threshing-floor and your wine-press.’12 This means that the S’chach - the roofing of the Succah - must be made from vegetation which is detached from its source and in its original form - that is

1uemayunde c asPects of th i SOnie * TheI ,? ^ ^ a h • r Inafamous hfeWcance ofa ofSucrcos. Weres ^ _ er' * n the "tot, then •Ivedin 110Sacrifice ,y ■* ; ai to |-a es’" m li be llVe 10a temporan durmgwarmtimesofthe 7 Succostocochangemseason-itfaiis 'ou,d Prefer tocomeinlanent dwellings for the itclearthatsomeself-sac'dinits observance. Just have been gatheredfor n of the agricultural cythematerial giftswhich ■edupon Man are most vmust symbolicallyde es inlife, byleavinghis ne andpossessions and 1Succah as the season iter. Thisisbitulhayesh11 on - the unequivocal feis temporary, that all esaretransient andthat lappiness lies not with its acquisitionandmawith the celestial aims mingsofManencapsu■ah. This appreciation t0rededicateW ° ispirational feto"mchahofSuccos. to consider what may curerequire®®'^ , succah- In cos theTorahtellsus.

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not fashioned into any type of utensil. Rav Hirsch, the great German thinker and the Shem MiShmuel, the outstanding Chassidic master, each address this requirement and its underlying meaning in his own unique way. Rav Hirsch notes that the roofing (which is the primary part of the Succah) is, ‘Not from that which as joined to the ground still belongs to nature, nor from what you have brought into your house as the blessing of the harvest to ensure your future, but rather from that which you have left as worthless on the floors of barns and wine-press , that does not bear , as the other does, the stamp of human mastery and so is liable to tumah - ritual contamination. Out of that are you to construct the roof of your ‘festival hut’ reminding you of G-d’s protection.’13 Even the material from which the Succah, the main focus of the festival of Simchah, is constructed, ensures that we keep the message of true inner Simchah above and over us at all times - HaShem is in charge - the m aterial world is a tool for spirituality, not an aim in itself. The Shem MiShmuel14, in his inimicable style, ties this rule for S’chach to the conclusion of the Teshuvah process which generates the Simchah of Succos. We have noted that Succos is to be cele brated at the time of in-gathering. A mystical concept asserts that a physical phenomenon is merely a reflection of a numinous reality. As such, this time of year must also be one of spiritual in gathering. After the Divine service of an entire year, Succos is the moment when we gather in our spiritual achievements - our strides in Torah learning and Mitzvah performance - and take stock. The caveat to this is that all Mitzvah observance must be altruistic in nature, with no personal interest invested in it. Otherwise, says the Shem MiShmuel, just as we reject the chaff from the produce before storing it for the winter, our Mitzvah will not make it into our heav enly repository. However, quoting his father, the Avney Nezer, he notes that the cleansing programme of the Yomim Noroyim refines not just the individual from his defects, but every Mitzvah ob servance from its dross. Thus after Yom Kippur, the great Simchah of Succos is that all Mitzvah observances from the year may be gathered and included in one’s personal spiritual treasury. This is symbolised by the requirement that the by-products - the cast-offs from the agri

cultural process - are used to grace the roof of one’s Succah. To gain an enhanced appreciation of the nature and development of Simchah on Succos, let us re-examine the relevant verses. The Torah tell us, ‘And you shall rejoice on your festival .... and you shall be only joyful.’15 There is clearly a pro gression from one level to a higher degree of Simchah. Rav Tzoddock HaKohen16 observes that the phrase, ‘and you shall rejoice on your festival,’ is indicative of the special relationship between HaShem and Yisroel on this festival. It is after all your festival - for you to rejoice with HaShem in recognition that He shields the Jewish people with a special degree of protection represented by the allencompassing experience of dwelling in the Succah. The Succah, known to the mystics as the private chamber in which HaShem entertains the Jewish people, is an external and unforgettable manifes tation of the palpable Simchah of perceiving HaShem clearly - the mists of sin have rolled away, leaving the unique and personal relationship we knew to be there all along. The use of the Arba Minim, on the other hand, with which ‘you shall rejoice before the L-rd your G-d ...’,7 is the inner expression of that Simchah coalescing into devotion and exultation. Rav Tzoddock HaKohen, in a recon dite essay on the essence of Simchah,18 shows that the true Simchah which we crave in our lives and which Succos is intended to instil within us, is at root a recognition that the Jew is part of and indivisibly connected to the Jewish peo ple and its historic relationship to HaShem. In this context there can be no depression, sadness or despair, for one acknowledges that one is forever con nected to the Divine source. Indeed, this is the sentiment expressed by King David in the famous verse, ‘even though I walk in the valley of death, I shall fear no evil, for You are with me.’19 Even if one has descended into spiritual failure and the ravages of sin, the recognition that HaShem is always present ensures that one can maintain one’s outlook of Simchah whatever the circumstances. This is the transcendent aim of rejoic ing on Succos. For after this message has seeped profoundly into our subconscious during the seven days of Succos, we will reach the final expression of Simchah. While, returning to the verses, ‘and you shall rejoice on your festival’ is, in the

words of Rav Hirsch, only ‘a temporary manifestation of your state of joy,’20 the ultimate goal is ‘and you shall be only joyful.’ This is a perpetual state, in which one ‘makes happiness a trait of charac ter, the permanent nature of your whole existence.’21 This is of course, the per fect state of being, and the true purpose of the Teshuvah season and its natural aftermath, the Simchah of Succos.

1 Seder Rav Amram Gaon, Rambam Seder HaTefillos, Yad Shabbos 29:19, Machzor 2 VaYikra 23:40, Devorim 16:14, ibid. 15 3 Mishnah, Succah 5:1 4 Rambam, Yad Lulav 8:12 5 VaYikra Rabbah 30:2, Midrash Shocher Tov 27 6

As was the custom in ancient times. This is similar to the conqueror in war taking a laurel wreath as a symbol of victory.

7 Malbim, commentary Yeshayohu 24:8

8 Collected W ritings Of Rabbi Samson Raphael Hirsch, Volume II, pp.84-85

9 For an in-depth study of the Simchah which lies inherent in the Teshuvah process, see Pachad Yitzhok, Succos Ma’amar 9 10 Tur, Orech Chaim 625 1 1 For an excellent study of the concept of bitul hayesh and its application to Succos, see Michtov MeEliyohu Volume II pp. 106 12 Succah 12a 13 Rabbi Samson Raphael Hirsch, Devorim pp. 305 14 Shem MiShmuel Mo’adim 5672

Volume

15 Devorim 16:14-15 16 P’ri Tzaddik, Succos Ma’amar 7 17 VaYikra 23:40 18 R’sisay Laylah Ma’amar 53 19 Tehillim 23:4 20 Rabbi Samson Raphael Hirsch, Devorim pp. 307-308 21 ibid.

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A PESACH IN HUNGARY A N D SEARCHING FOR MY ROOTS by Willy Ungar

or many years my wife Esther and I have spent most festivals with our children and grandchildren in Jerusalem. This year, however, we heard about an Israeli organised tour to Hun gary; the entire hotel, situated about forty kilometres north of Budapest was taken over and run on strictly orthodox lines. Reports from people who had par ticipated the previous year sounded very promising, the cost was extremely reas onable - particularly if compared to Bournemouth or to a good hotel in Israel. The brochure looked most inviting, a large hotel, situated on top of a hill, (of course, to the Hungarians it was a moun tain) overlooking the river Danube just where it makes a ‘bend’ from a westerly direction, from Austria, turning southerly towards the former Yugoslavia and Rumania. There was a full programme laid on: Shiurim and lectures, two guided tours to Budapest and other places in Hungary and a trip to Vienna, all in luxury coaches. Apart from three meals a day, they promised tea, coffee and cakes as often as one wanted it, just go and help yourselves! It sounded almost too good to be true. The photos of the hotel and its surroundings (all taken in bright sun shine with a blue sky) looked really inviting and we also were excited by the idea of visiting a country which until not so long ago was behind the iron curtain. The last but not least of my reasons for booking this holiday was my wish to find the cemetery where my grandpar ents Z ’L and many of my father’s family were buried. I felt that since my late par ents and sister were sent to the gas chambers and I would never be able to visit their graves, at least this would be the next best thing to do. So the decision was made to join the group and we were given a detailed pro gramme of activities for each day. We were impressed; anyone who was will ing to participate in all the various religious and cultural activities as well as sight-seeing trips need not have wor ried about getting bored. As it turned out, everything that had been promised was

Entrance to the synagogue in Budapest. adhered to. On arrival in Budapest the ‘British contingency’ of about forty people were met and guided to a coach which took us to the Pilic mountains and our destination: the Nimrod hotel in DOBOGOKOE. Esther and I had an argument about its star rating; I thought it was probably a ‘three star PLUS’ hotel, whereas my wife thought ‘three minus’ was more than gen erous. There was an en-suite bathroom, but if the chain was pulled too hard the cheap plastic moulding to which it was attached broke in half. On the other hand, the staff was very obliging and, obvi ously quite used to these emergencies, came within a short time with the neces sary spare parts and put matters right. The dining room facilities were clean but sparse, comparable to a dining hall in an Israeli Kibbutz. There were waiters for hot dishes but most of the food was laid out on a large centre table and self-serv ice was the order of the day. The whole group consisted of two hundred-andthirty souls of which two thirds came from Israel. The rest came from Belgium, Austria and Hungary; of the English group some hailed from Manchester and

even Leeds. Finchley Central synagogue was well represented with five partici pants. Those coming from Antwerp, Vienna, Budapest and a few Israelis were Chasidim, complete with their Yom-Tov outfits of Bekeshers (long black silk kaf tans) and streimels (fur-brimmed hats). During the davening, unless you wore a Gartel (black silk belt with tassel) your chances of getting the Bretel (leading the service) or getting Shishi or Maftir were absolutely zero. There were two dining halls with the Israeli group served in one hall and the Chutz L 'arezniks (from out side Israel) served in the other; this was a good arrangement as the announcements and times of outings etc. could be given in Hebrew and English simultaneously. At prayers this idyllic arrangement did not work out so well. Whoever led the service davened with the Minhas he was used to and with all those from outside Israel keeping two days Yom Tov and the Israelis (most of whom were already up set at being forced to observe the second day, at least in public) were not prepared to make concessions where their praying customs were concerned. This reminded Continued overleaf

me of a story where in a certain town the synagogue was for a time without a Rav. On the Shabbos before Shavuos an argu ment broke out w hether to say Av Horachamim or not. After a long discus sion it was decided to send someone to the house of an old man who was too weak to walk to Shul; surely he would remember what the custom in the con gregation was. After considering the question for quite some time he pro nounced that he was not sure what the Minhag was regarding the prayer; he was however quite convinced that it was the custom to have a Machloke (heated argu ment) on that Shabbos every year. Even a strongly worded telling off given to the whole group by Rav Avraham Sherman to stop making a big fuss about small differences and to remember that we are Am Achad Im Torah Achad (One people with one Torah) did little to convince everyone. Thereafter Dr Tzippi Har Shafer, our very capable organiser arranged for an Israeli Minyan and a second Minyan for all others to be conducted at different times; all were satisfied. In order not to given the wrong impression, I hasten to add that considering that there were over two hundred

people, from different countries and dif ferent backgrounds, were really getting on with each other admirably; friend ships were form ed from which all benefited. There is a well known saying that most countries have a climate, whereas Eng land has weather. This year, London had a pleasant, mild spring, the buds on the branches had opened up in March and by April, fresh, young leaves were cover ing trees and bushes. Not so in Dobogokoe! the trees were bare, the air was damp and in the morning a dense fog often lay heavily on the ground, un til by mid-morning, a weak sun managed to break through and lift the moist air. It was pure luck that we had decided in the last moment to take coats. The excursions to Budapest were most interesting, we had continuous explan ations from trained guides, the sun was shining and the river Danube looked almost blue. We visited the Great Syna gogue, its restoration nearly completed, for which the Government supplied the funds. It can accommodate three thousand people and the architecture is most impressive. In spite of its size, the acoustics are excellent and there was never any

NADSEG - The only remnants o f the cemetery.

need for microphones. The Rabbi, when giving a sermon, mounted a small spiral staircase - almost to the height of the ladies’ gallery - in the centre of the synagogue, while the choir and the enormous organ was situated on an even higher gallery. One of our group, an exChazzan could not resist the temptation to sing a few notes which seemed to make the whole building reverberate and resonate. Another part of the building houses the Jewish museum and I was amazed at the number of tourists who paid it a visit. The authorities obviously encouraged these visits, facilitated access and gave coaches parking spaces. I found the atti tude of the Hungarian man in the street towards us, walking in a large group both in Budapest as well as in the village and the small town near the hotel, friendly, relaxed or at worst disinterested. Not so in Vienna, where just as on my one previ ous visit in the sixties I felt critically observed, scrutinised and our presence commented upon with derogatory re marks which I understood only too well. Perhaps, where Austria is concerned, I am super-sensitive - but who can blame me? Most of our two hundred-and-thirty

fellow travellers had some connection with Hungary. Some came to look up a distant relative, some to pay a visit to a cemetery, many spoke fluent Hungarian. Esther and I joined up with a couple from Israel to visit Slovakia in a private taxi. They recommended a young frum man in our hotel who apparently spoke Slovak, Hungarian, English, German, Yiddish and Hebrew. He knew every lit tle village around Bratislava, where he was bom and as it turned out, without this Mr Know-all, I would not have been able to find any traces of my late grand parents. So the four of us plus the driver, by now with his Payot tucked behind his ears and sporting a golf cap, squeezed into a tiny Skoda car. The three at the back needed a large shoehorn to fit in and by the time we returned, were in need of a physiotherapist. The region where my father was bom belonged to Hungary until 1918, the end for the First World War. Then the Czecho slovakian Republic was formed and that part of Hungary changed hands; recently, the Slovaks declared independence from the Czechs in a wave of rampant nation alism. It manifested itself thus: all names of towns and villages were changed from Hungarian to Slovak and although the

indigenous population spoke Hungarian among themselves, an official or a police man has to be spoken to in Slovak. In Galanta, a famous Yeshiva town, where many of my father’s family had lived, our guide located the cemetery but found it locked. After some vain attempts to gain entry by trying every key in his possession, he took us on a lengthy trip around the town searching for the keyholder. He finally located him in the church as he was the guardian of all burial places. We obtained entry and saw that all the old graves were in a terrible state, apart from a few which had been restored by relatives; many headstones were broken or sunken into the ground and all the writing was washed away or had become illegible. Only in the hall did I find a register with the names of Ungar recorded. In the small village of Nadseg, how ever, where my father was bom it took our driver-tumed-detective a long time to find someone who even remembered where the cemetery had been. The rea son was that the people who had looked after it had died and as there was nobody who cared, the neighbouring farmers had ploughed it and encroached from both sides until the whole ground was incor-

porated into the adjacent fields. Only in one corned did I find a heap of head stones with Hebrew writing and names still legible; at least I felt that I stood on the burial ground of my forefathers and I could recite a few prayers. There was one occasion which moved me perhaps even more than the visit to Nadseg. On the seventh day of Yom Tov a Mr Feder from Williamsburg, Brooklyn, led the prayers and used a famous, beau tiful Hungarian tune which he sung with such devotion and feeling that most of the group joined in. As I had not heard this song for at least sixty years it moved me deeply. It is called Sol A Kocosh Ma (excuse the phonetic spelling) and the story goes that the Kalever Rebbe once went by himself into the meadows when he heard a shepherd boy singing this tune. He approached him and offered to buy the song from him. The shepherd laughed at first but the Rebbe insisted, forcing some coins into his hand. As soon as he pocketed the money, he forgot the song and the Rebbe used it in his prayers. The rough translation is: ‘As the sun rises in the morning the cock crows. He cries out to the Creator asking him when He will send the Redeemer and rebuild His Sanctuary? 99

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Wishing all our customers a Happy New Year and well over the fast.

R E STAIJRAJVT R EV IEW AVIV RESTAURANT by Sarah & Shmuel Ansbacher

ith its wine-red and cream colour scheme, soft lighting and textured w alls it is reminiscent of a restaurant somewhere in the Mediterranean; Tuscany perhaps. This rustic and cosy restaurant, however, is in Edgware. Under the supervision of the Beth Din of the Federation of Syna gogues, it is in fact the only kosher restaurant in Edgware. The Aviv was opened in 1985 by its proprietor Mr Eli Urinov, who ran his own restaurant in Israel before moving to Lon don. Mr Urinov explained to us that the secret of Aviv’s success is that they have a lot of regulars and not only do they know their names but also what they like to eat. Their custom ers come from Hendon, Golders Green and Southgate, as well as Edgware. The restaurant with its seating capacity for fifty, is also a popular venue for birthdays, anniversaries and parties. We were told that the restaurant is particularly busy during the weekend and considering the fact it was midweek when we came, we were surprised at how full it was. The wide selection of dishes on the a la carte menu are predominately Israeli, Middle Eastern, and M editerranean cuisine and include some fish and veg etarian options. There are eighteen choices of hors d'oeuvres available, al though the range of soups is limited. Their speciality is charcoal grilled dishes. Two set menus in different price

ranges are also offered which both incorporate a varied selection of dishes, For those not familiar with wine drinking, their wine list contains some description of the taste and year of production of various wines. We were very impressed at how children are actively welcomed and even catered for with their own menu (for under 12’s). For only £4.95 they are offered a choice of one of five main dishes all served with French fries and salad with a soft drink and ice cream for dessert. We were told that the children’s menu proves to be

especially popular over the weekend. We found the Aviv restaurant well staffed for its size assuring friendly, personal attention and a very efficient service. Our starter took no more than five minutes to arrive and before we even had a chance to ask, our friendly waiter ad vised us that the Pitta bread was Mezonot. Shmuel thought his grilled

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WHAT WE ORDERED Starter Shm uel:

G R IL L E D A U B E R G IN E S A L A D M ix e d w ith g arlic a n d le m o n , g a rn ish e d w ith T u rk ish salad in th e ce n tre

Sarah:

C IG A R S F ilo p a s try w ith s p ic y m in ce d m eat on a b e d o f le ttu c e w ith tehina

Main Course Shm uel:

KEVA S BA TA N U R T e n d e r lam b on th e b o n e c o o k e d in th e o v e n — s e rv e d w ith c o o k e d v e g e ta b le s a n d c h ip s

Sarah:

aubergine salad really did have an au thentic grilled taste and I found the ‘cigars’ I ordered to be delicious. Our main course arrived with as much speed as our starter and with one expert swift movement, the waiter skilfully re moved my kebab from its skewer. Both dishes with their riot of colour were as much a feast for the eyes as the taste-buds - and very generous portions. Shmuel particularly found the lamb he ordered to be “succulent”. Those who think that dessert is the best part of any meal will enjoy the des sert trolley - as we did. All the Aviv Restaurant’s desserts are freshly made each day and are all home-made. Needless to say, neither of us were disap pointed with our Chocolate Coffee mousse and Tiramisu. There was something of a carnival at mosphere when in a great dramatic flourish the waiter brought in a cake for a customer celebrating her birthday and roused everyone in the restaurant into a rendition o f ‘Happy Birthday’. There is none of the stiff upper lip at the Aviv! The prices at the Aviv are very reason able at approximately £13.00 to £20.00 a head for a three course meal. From Monday to Thursday there is a special lunch menu from 12.30pm to 2.30pm which offers a starter and main course or main course and dessert for £6.95 exclud ing a 10% service charge. For further information or to make a reservation, call the Aviv Restaurant on Telephone: 0181 952 2484.

C H IC K E N

KEBA B

M a r in a t e d c u b e s o f c h ic k e n c o o k e d o n a s k e w e r — s e rv e d w ith sa la d a n d rice

w ith m a rin a d e

Dessert Shm uel:

T I R A M I S U — B is c u it , T ia M a r ia a n d P a re v C re a m

Sarah:

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The Place for a Sim cha had to di op yoi i a line to reiterate our delight at die phenom enalsuccess o f dieA nniveisaiypait\ron Saturday”. “Mlour friends said it was die best food they had ever h ad a t a Barmitzvah “The whole evening wassuperb fioni die fauldess food to die d ru m and couitesy o f you r sta ff”. “1 uillcertainly recom m endKaifengas a superb choice fora celebiadon part}'”. R ecom m en d ed in the Egon R onay Guide 1997

Ko sh er O

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Restaurant, Parties and Home Delivery 51 Church Road, Hendon, London NW4 4DU

Come talk to us: 0181203 7888 www.kaifeng.co.uk l n d er the supervision of the London Beth Din and Kashrus Division

UP TO UNIVERSITY 99

by Rabbi Y Y Rubinstein

lip back in time to the days you first went “up” to University. If you never went, then this a voyage of discovery to a land of wonder. The new student’s first act is to register his presence. Being one of thousands, he will be made as welcome as Arthur Scargill gate-crashing a Tony Blair cocktail party. The new student then moves off to the ‘Freshers’ Fair’. The University’s biggest hall will have been requisitioned for this ritual. You enter the building. The ‘Techno’ noise reduces your eardrums to a mush. There are rows upon rows of stalls offering a society for every activity imaginable. Hand gliding, bungee jumping, Sub Aqua and Tae Kwon Do. About this Tae Kwon do, I’m not sure if I’ve spelled it correctly but it basically involves lots of students of Chinese appearance punching and kicking each other at surprising angles. This society always has a video player showing lots and lots of violence - highly disciplined of course. You don’t see too many Jew ish students hanging around this stall and the ones that do look as though they would be hard put to beat up a gefilte fish. Then there are the more unusual Societies. There is a Medieval Banquet ing Society. People sit at their stalls dressed up like Henry the Eighth and eating whole chickens by hand. These folk see the romance of the dark ages as their natural home and pine for the days of the Black Death. The more progres sive and forward of this type wander up and down in Roundhead and Cavalier costume. You can join them re-fighting battles of the English Civil War. One must not overlook the Occult and witchcraft-niks and there are those who will teach you how to juggle or ride a mono cycle. Amongst all this confusion and noise you can usually find the Jewish Society Stall.

Oh, before I carry on I should mention that there is one character amongst this kaleidoscope who makes all others look positively conservative. It is my good self, Student Chaplain for the North West of England. I discovered the effect of my amazing appearance a long time ago in Newcastle. I was then in Gateshead Yeshiva and was required to go to Newcastle University to acquire an In ternational Student Card. I had to walk past a group of Punk Rockers who were noisily drinking beer. One of the chaps (shocking pink Mohican hair and three safety pins through his eyebrow) looked in total astonishment as h e ‘Clocked My

Witches say? Because the stalls were arranged in alphabetical order, the one next to the J-Soc stall was the I-Soc stall ... the Islamic Society stall. It was from this stall that the fellow manning it decided to intervene. “Why don’t you take the thing and shake it?” He was quite indignant really and carried on, “It’s your right! Don’t be ashamed, it’s your religion, give it a shake!” The Jewish students looked stunned and sheepishly took the Lulav and following Anwar El Hassan’s advice, they gave it a shake. The great majority of Jewish students in M anchester come from London.

$The Jewish students looked stunned ond sheepishly took the Lulov and following Anwor El Hosson's odvice, they gave it o shoke. 9 Togs’. The effect of the M&S Blazer com bined with the effect of the white shirt and tie moved him to drop his glass. It is in these radical ‘threads’ that I descend on the aforementioned J-Soc stall. A few years ago in Manchester I found three young student activists seated behind the stall. It was Succos and I had brought along a Lulav and an Esrog. After greetings and mutual enquiries as to how our summer holidays had been, I asked them whether they wanted to shake the Lulav. They felt a wee bit uncomfortable anyway as I was wearing the ‘Costume’ but this was going too far. I tried again but there really was no possibility that they could see themselves waving a Palm Branch about in front of so many Mus keteers and Roundheads. What would the

Recently the Federation of Synagogues generously contributed a grant for the next three years to secure the future of the Chaplaincy. My job is to make sure that as many young Jews as possible are as proud of who and what they are. I present to them a mixture of enjoyable social events, w eekends away and Shiurim, ranging from beginners to advanced. A Jewish Chaplain provides counselling and help for those who get into trouble with course work, accom modation, relationships and even drug problems. In short it’s about more than making sure Jewish students aren’t ashamed to be seen shaking their Lulav. It’s about making sure that they are actually proud to assert and display even to a passing Roundhead, that they are Jews.

Letter from Hadassah ur third baby boy was born in March, on my birthday, and continues to be a well adjusted baby. By the time you get to the third, they learn in the womb that night-waking is definitely not a good idea, and that because there are another two little ‘uns besides them, they have to be extra good. This has proven to be true with Avrumi... so far! Toward the end of the pregnancy I was laid up in bed for a month. The commu nity here was amazing. Every night a different person came over with a hot meal for all of us. On Erev Shabbat some one always came over to cook a cholent for us in the crock-pot and someone else would send us the whole Shabbat meal. While Shmari was in shul Friday night and Shabbat morning, friends came over to play with the boys, set the Shabbat table and keep me company. I was given loads of books and magazines, computer games and tapestry kits - anything to keep me occupied. My phone was con stantly ringing with people wanting to know how I was doing and how they could help. The community was really and truly amazing. I was so impressed by the way they pulled together to help out a friend, although some people who offered us assistance did not even know us. Once the baby was born, everyone was so ecstatic that he was a healthy baby, and were so pleased to know that they had a hand in helping him to be bom healthy. The Shalom Zachor was well attended. We recently celebrated the occasion of our eldest son's third birthday. It is our family tradition not to cut the hair of our sons until they turn three. So on a beau tiful day in July, Leibel was preparing for his very first haircut. He had been an ticipating this for months, ever since his best triend Zevie had had his upsheren. Everyone arrived on time, and had a fun time socialising and watching their kids simultaneously. Finally our Rav arrived and we were able to start. Leibel stood tall on a chair, and commanded every one’s attention. He said his Aleph-Beis

like a pro, and Abba only had to help him a little. Out came the scissors, and the first snip was reserved for me. I now have a beautiful curl locked away with all the important papers. Leibel was en joying himself immensely. He was saying who’s turn it was next, where to cut etc. Once everyone had had a snip, Leibel proudly showed everyone his new tzitzit - which have a train on them that says “Ani hen Shalosh " (I am three), and his new velvet kippa. Later on the barber came to neaten him up, and then it really hit me - my firstborn is no longer a baby. Within hours he had metamorphosed into a little boy, not the toddler he was yester day. The next day Leibel went to his day camp and all the counsellors oohed and aahed over him and he felt like a King. Now he is looking forward to going to the local yeshiva in September, where all the big boys go! With his haircut his be haviour changed, or maybe just our perception of it. He’s no longer acting like a baby, and takes a little responsi bility for his actions. He’s become a little ‘guardian' over Avrumi, constantly talk ing to him, singing to him, and asking “Do you like me Avrumi?”. We just gave

Leibel his second haircut (it’s now Au gust) and he asked if he was going to have a party this time too! He’s always asking questions, and is a very percep tive child. He wants to be a fireman when he grows up. and he wants to be an ac countant like Abba too —because then he gets to wear a pager! H adassah D erg ei

V f

People In Glass Houses by Chana Meira Katz erusalem. Centre of media attention. Focus of our prayers. Magnet for tourists. My home. For those of you who thought that the Old City was just a postcard, you will be quite surprised to discover that behind all the archaeology relics, gift shops, res taurants and museums, lives a thriving religious community. Of course it is not your everyday community. How can it be when you are living around the cor ner from the Kotel? If Jerusalem is the centre of the Uni verse, and all eyes are focused on our holiest city, I feel like I am living in a glass house! Our apartment is on the path of a very popular tour around the walls of the Old City, and all hours of the day we have tourists staring into our kitchen and dining room, Japanese taking photos, Germans filming a typical native couple in their natural habitat (please don’t tell them I am really South African, we will loose a lot of money!) and Ameri cans exclaiming incredulously: “Hey look! They are real!” Leaving my home and walking in the street I am still singled out as AngloSaxons painstakingly ask me for direc tions in broken Hebrew. How shocked they are when I answer in fluent English! The Old City is comprised of a unique mixture of the inspiring and the eccentric together with your every day typicals. Authors, artists, musicians, Rabbis and kabbalists, creative beggars, and a man posing as King David, mingle with school teachers, plumbers and truck drivers.

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I don’t need to look too far to find this mix. My building is a typical ex ample. The apartment opposite me is occupied by Russians. Their one daugh ter is a gymnast who can be found all hours of the day in her underwear doing exercises. The other daughter has be friended every cat in the neighbourhood. Inevitably, this leads to numerous arguments, conducted in very loud Russian. Usually in the middle of the night. Above us live a large Israeli family whose pride and joy is their son in the army. The whole complex is filled with the laughter of their children, on the phone and running up and down the stairs. Next to them, lives a colourful woman who spends her nights painting, and her days looking after her two dogs, six cats and one bird. She is prone to stick her head into our kitchen from time to time and trill: “How are the newly-weds?” Across from her, live another Israeli family. At first, the lady of the house used to yell at us each time we met, and it took us ages to figure what we had done wrong. Now we know that that is just the way she speaks, and under the loud veneer is a heart of gold. Her husband helped us to move in our washing machine without charging a cent. The last apartment is occupied by an elderly couple. The lady introduced her self to me as a landsman, a fellow South African! She told me that she knew that I was South African by my dish cloths on

the laundry line! (Free advice: watch what you hang on your line, you never know what vital piece of information you are giving away.) More than I study my neighbours, I know they are studying me. I think the best way to sum up their attitude towards us is one of great pity. Take today for example, as I walked out my apartment, a cat sprang out of the pot plant in the comer and beat a guilty retreat. A con cerned neighbour who had heard my scream came down to offer assistance. She was mystified as I stood there, shak ing, unable to talk, pointing in terror to the now empty pot plant. Between my neighbours and the tourists, I feel like I live under a micro scope. It’s the price we pay for living in the Old City. We live in a glass house and people are watching us at all times. Jerusalem is G-ds city and we are His people. Its an awareness we carry at all times, an awareness that we have to show people what it means to be the Chosen Nation. It is not just us. Every Jew from every corner of the earth, is a representative. The rest of the world is watching, film ing, pointing fingers. As we get ready to face another year, lets face it with this realisation, of who we are and what we represent. May we merit to be a Light Unto the Nations thereby bringing the Mashiach. Now, if you will excuse me, I must go sweep my floor, it is a mess and I see some tourists are looking in...

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Mystery Picture Scramble Take the first letter from each picture and unscramble them to spell something we use in the month of Tishri Then.fill in the competition entry form to win a M YSTERY PRIZE!

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Please make sure you send us your entry form by the closing date for the competition, Monday 9 November 1998 to Mystery Picture Scramble, Hamaor, Federation of Synagogues, 65 Watford Way, London NW4 3AO. (Please write in BLOCK CAPITALS)

The Mystery Word is NAME: .......................................................................................... ADDRESS: .................................................................................................................. TELEPHONE NUMBER:.......................................................................................

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BO O K REVIEWS by Michael Goldman T H E JEW ISH Y E A R B O O K 1998 Edited by Stephen W Massil Published by Vallentine Mitchell in association with the Jewish Chronicle Cloth - £24 n the Pesach 1996 issue of HAMAOR, I contributed a cantankerous review o f the Jewish Year Book 1996 Centenary Edition, complaining about the numerous errors and out-of-date entries that seemed to me to reduce it to a zero level of utility. I am pleased to report that I have not discovered any significant m istakes in the current edition; each item appears to have been properly updated. The Jewish Year Book is a com pendium of paramount importance to communal and charity workers but it also provides invaluable source material for social research. Comparing this year’s edition with, for example, the slim vol ume edited by Michael Wallach in 1978 produces quite startling evidence of the trends that have changed the face of Anglo-Jewry in just two decades. Apart from the obvious differences, such as the dispersal of community and Zionist headquarters from central Lon don, a brief glance highlights the growing influence o f professionals and academics, paralleled by the virtual dis appearance of the old establishment ‘cousinhood' from the community stage. I he 1998 Index lists many more welfare agencies - notably, counselling and AIDS did not feature twenty years ago - and this mirrors both increased social need as well as a better focused communal conscience. There are interesting trends in population movement, too, especially in what are now termed ‘The Regions’ (formerly ‘The Provinces’). Basildon’s community of 100 has dwindled to 12, Birmingham and Leeds have halved to 3,000 and 8,250 respectively, Manches ter has dropped by a third to 27,000. The lively Sunderland kehilla has dropped Irom 855 in 1978 to just 60 members, the two shuls having merged and the Yeshiva transferred to nearby Gateshead which has bucked the trend, more than doubling its Jewish population in twenty

years, to 1400! As for synagogues, there can be little doubt that the Reform and Progressive have gained in num bers whilst the original single Masorti New London Synagogue has produced half-a-dozen fledglings. On the other hand, there are now 53 Adass Yisroel affiliated shuls and botei midrash against ten fewer in 1978, and I know that most of those are filled to capacity on Shabbos and some of them every day. As far as I can ascertain, none of the non-orthodox congregations ar range weekday services. Readers of this journal will be aware of the vicissitudes in the fortunes of the Federation of Synagogues; the Year Book’s statistics cannot reflect the de termination of the Federation's present leadership, rabbinic and lay, to promote the interests of independent orthodoxy. To celebrate Israel’s 50th Anniversary, the current edition prints greetings from President Ezer Weizman and an elegant essay from Abba Eban on the ineptly labelled peace-process. I was puzzled by the inclusion of a detailed survey of United States Jewry in what is primarily a British annual until I noticed the rather rash claim on the cover, that the Year Book purports to be ‘A record of the organisation, people and events in the contemporary Jewish world'. True, Anglo-Jewry’s Year Book has al ways contained brief general data about communities beyond these shores, but if it is now promoting itself to world stat ues, will it not have to become a much fatter volume? Or is this another excuse to increase the price from an already excessive £24?

A W ORLD A P A R T : T H E S T O R Y O F T H E C H A SSID IM IN B R IT A IN by Harry Rabinowicz, published by Vallentine, Mitchell & Co. Cloth £37.50 Paperback £19.50 V

abbi Dr Harry (Tzvi) Rabinowicz is regarded in Anglo-Jewish literary circles as the com

munity’s expert on Chassidic life and thought, and he has, indeed, published several important books and essays on those subjects. He stems from an eminent Chassidic dynasty, and although he would not now claim to be personally identified with Chassidism as generally perceived, he has certainly retained a profound filial sym pathy with the movement’s essence and aspirations. A World Apart is not presented, I think, as a definitive scholarly account, for there are, as I believe the author will acknowledge, many lacunae in this book. It provides, rather, following an introduc tory summary of Chassidic history and the arrival of Chassidim in this country, a fascinating series o f vignettes of Rabbis, Rebbes and prominent Chassidic personalities who lived here during the last hundred years. Rabbi Rabinowicz’s approach is a subjective one —and in a work of this kind, that is not necessarily a fault: on the contrary, his vivid sketches of many colourful exponents of Chassidic life produce a better overall picture than a more erudite but stolidly objective study might convey. All the same, the subjective approach can have its drawbacks and, in this particular instance, acquaintances or relatives of those individuals might raise an eyebrow or two at some of Rabbi Rabinowicz’s comments. This reviewer knew quite a few of the Chassidim he mentions - and others he ought to have included —and would cavil at some of his descriptions, or even question whether all could really be described as Chassidim. Still, friendly argument has ever been an agreeable trait amongst Chassidim (see p. 47 in the book for a delightful example of this). So, though I disagree with a few of the author's assessments, I hope we can remain friends. The Chassidic population is this coun try is expanding space - ken yirbu - and will inevitably constitute a significant and influential factor in Anglo-Jewry within a few decades. Watch this space! In the meantime, our thanks are due to Rabbi Rabinowicz for a well-researched book and an enjoyable read.

- Selections on the weekly parashah and festivals Rendered into English by Rabbi Zvi Belovski Published by Targum Press oughton in N.E. London at the end of the 20th century is perhaps not the most likely time and place for the revival of a classic in the literature of Hassidut. Yet it is perhaps in the nature of hassidut and mysticism that it appears when least expected, and this surprise element enhances its already formidable effect. This is not just a translation, it is a total representation of outstanding material. The original author of the ‘Shem MiShmueT was Rabbi Samuel Bomstein (1855-1927) renowned for his scholar ship and spiritual leadership in East European Hassidic circles during very difficult times. As the Rebbe of Sochaczev (pronounced ‘Soka-tshof’) since 1911 and the son of the previous rebbe, he was immersed in the hassidic and kabbalistic tradition of learning and Jew ish spiritual life. The original nine volume commentary on the Torah is writ ten in such a condensed style using such esoteric references form the Zohar and the Ari’zal, that it is considered to be ac cessible to only the very few. Rabbi Belovski has combined both his yeshiva and Oxford training to do a truly remark able job of translating and interpreting an excellent selection of authentic Sochaczev hassidut, and making it rel evant to the modem mind. Here are two brief examples. A profound theme in this book is the synchronisation of time, space and the human soul. Hassidut relies heavily on the idea that certain times and certain

places are mere attuned to an elevated state of mind and soul. The goal of one who aspires to a Jewish spiritual life is to use the mitzvot and the appropriate ‘kavannah’ -state of consciousness, to reach this synchronisation and thereby be in harmony with the ‘neshamah’- soul of the universe. Much is leamt from cer tain ‘peak moments’ mentioned in the Torah, such as, for instance, the moment of Yom Kippur (time) in the Inner Sanc tum of the Temple (space) and the ‘kavannah’- state of mind of the Kohen Gadol (soul). In particular it is empha sised (p.259) that even at this holiest of moments the goal was not to transcend the natural world, but rather to elevate it by merging it with the spiritual. The Shem MiShmuel will often de velop beautiful hidden themes out of subtle ambiguities in the Hebrew lan guage, and this type of material can easily be lost in translation. It is a spe cial credit to Rabbi Belovski that he has managed to capture these multi-leveled meanings in the text, and bring them to life in a lucid style. In the story of Joseph the treasurer and Viceroy of Egypt, the word ‘kessef' which means ‘money’, can also be a word for ‘longing’ or ‘desire’. Thus when all the money in Egypt passes through Joseph's hands (Genesis 47.14) the Sochaczev interpretation was to see this as Joseph having the ability to trans form and refine the longings and desires of the Egyptians (p.93) i.e. a cultural and moral refinement of the country. In that way his family could come down to

Egypt and ‘utilise’ the country and its assets for spiritual purposes. Again the theme of elevating the material world, rather than transcending it. The mystical dimension of life is not for everyone, we may often pride our selves on being pragmatic and realistic. However for many people there is a re curring sense that the spiritual dimension of thought is as vital as it is elusive and indefinable. In the contemporary Jewish scene, there is the sorry sight of youth in search of something spiritual and inspi rational abandoning Judaism for the Eastern religions or cult life, without ever having tried to discover their own Jew ish sources of the mystical dimension. The reason they do so is clear. We don’t teach it. Not in school, cheder, syna gogue, or even yeshiva, will you find any systematic presentation of the uniquely Jewish approach to the mystical under standing of the forces which affect our lives. But it is there, in the writings of the great Hassidic and kabbalistic mas ters. Every letter and dot in the Torah, the Prophets, the Mishna and the Talmud is the tip of a hidden iceberg. The ‘nistar’, the hidden dimension, is far greater in scope and importance than that which is visible. The question is how to find the method and the attitude which enables us to ‘see' it, and this book is a major contribution to this endeavour in the English language. R e v ie w w ritte n by R a b b i A lan K im che

FARM AR M ILLER

FEDERATION OF SYNAGOGUES

Solicitors

FINCHLEY CENTRAL SYNAGOGUE

Geoffrey Samuel and Brian Gordon wish all HAMAOR readers a good and peaceful New Year. Available to help whenever needed. New office at: 54-58 High Street Edgware, HA8 7EJ Tel: 0181-381 3339

Also still at: 35-37 Brent Street Hendon, NW4 2EF Tel: 0181-202 0044

Redbourne Avenue, Finchley, N3 The President, Honorary Officers and Board o f Management, on b eh a lf o f the Synagogue, wish Rabbi Z. Telsner, all members and their fa m ilies a ngnb

n D T im

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New Books from Feldheim Publishers H A R R Y ’ S C H O IC E by Moshe Hoffman

TH E G A R D EN OF EATIN G - A COM PLETE KOSHER CO O KBO O K A Project of Women’s League of Yeshiva Degel Hatorah M aam ar M ordechai reviewed by Sarah M Schleimer-Ansbacher eldheim’s latest cookbook is prob ably one of the best cookbooks I have ever come across anywhere. The pages are clearly laid out with the title of the dish; ingredients in bold; and straight to the point, no-fuss instructions explained in the minimum amount ot lines. It is ideal if you enjoy cooking innovative dishes but do not have a great deal of time to spend in the kitchen. Another useful feature is the nutritional analysis which accompanies most of the recipes and includes total servings, calories and percent of daily value. The only piece of information which I felt was missing and would like to have seen included is the preparation time for each recipe.

The cookbook also offers handy menu suggestions for during the week. Shabbos, Yomim Tovim and special oc casions such as Sheva Brachos or a Bris, and there are some great ideas for chil dren’s birthday parties and simchas. There are many other informative sec tions which I found of great assistance including a table of standard measure ments and their equivalents; information on herbs and spices; helpful hints on cooking, baking and storing food, and perhaps most essential of all - advice on how to clean and inspect vegetables. All this is well and good, but ulti mately, the main purpose of a recipe book is to help you prepare delicious food so I decided to put the cookbook to the test. I prepared several dishes from it and served them up to our guests on Fridav night. Every recipe worked without a problem and our guests were extremely complementary about the food. What more proof is needed? The Garden of Eating certainly lives up to its descrip tion and really is a complete Kosher Cookbook.

ome people never learn, and some find out too late - that there are dark forces buried inside us that can rage like a hurricane through our hearts and minds, though more often they move with ingenious subtlety and cunning, luring us away from our true selves ... In a way I could never understand, it was the menorah that brought me back to my own people, to my land, to everything that I guess lay buried there in my heart.” This exciting novel tells about HarrvJ Berger, an eighteen-year-old magician growing up in the Bronx slums in the 70s, who has no idea that he is a direct descendant of Haim Toledano, a wealthy Jew who lived during the Spanish Inqui sition. Before Toledano was arrested by the Grand Inquisitor, he made a priceless jewelled menorah which, in the follow ing generations, passed through the hands of kings and then suddenly disap peared. Harry's involvement with an old Holo caust survivor, Max Zlotkin, takes him to Jerusalem to learn there, first hand, what it means to be Jewish. But his affin ity for magic lures him away from his learning and sends him on the trail of the Toledano menorah in the company of a former Nazi. This search for the menorah, in certain respects, parallels Harry’s search for himself. The author, Moshe (Martin) Hoffman grew up in Vermont, studied at McGill University, and travelled extensively throughout the US, Europe, and Asia, in cluding a horseback journey across Afghanistan. He serv ed in a combat unit in the Israeli army and, as a freelance writer, witnessed and wrote about vital historical events, including the Sadat visit, the evacuation o f Yamit, and Rabin's funeral. He has interviewed former Prime Minister Yitzhak Shamir, Minister of Housing Meir Porush, and others. The novel which is skilfully and sen sitively written, captures the author’s sense of adventure and interweaves sev eral themes and individual’s lives into a moving, engrossing read.

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T E N C L A S S IC JEW ISH C H IL D R E N ’ S S T O R IE S Peninnah Schram illustrated by Jeffrey Allon his is the third in the Jewish Storyteller series which includes Ten Best Jewish Children 's Stories and Ten Traditional Jewish Children's Stories. The author, Peninnah Schram, is one of the world’s leading storytellers of Jewish stories. She has collected ten of the most exciting and enjoyable Midrashim and re-written them especially for children. These classics include stories about the Jewish learning ethic, Drop By Drop By Drop, the Jewish belief in God, The Idol Smasher, Jewish determination, Miriam’s Well, and the Jewish goal of creating peace and harmony in this world, Aaron The Peacemaker. The characters in these stories sometimes get what they deserve, as in Teach Me On One Foot, and some deserve what they get, like Honi The Rainmaker. They are rarely at a loss for words, as in The Power of the Tongue, and are always ready to teach others about the Jewish experience - The Bitter And The Sweet. Each beautifully illus trated story concludes with a “Now Consider This” section, designed to enrich the child’s learning experience. The questions in this section develop the moral lessons described in the stories and help perpetuate their role as classics of the Jewish home. Ages 6-9

U N JU S T C A U S E by Tehila Peterseil ith over 15% of the schoolage population suffering from some form of learning disabi lity, Tehila Peterseil’s latest novel, Unjust Cause, is an informative and eye-opening story dealing with the frustrations of a child with dysgraphia. Her book helps elucidate the problems that many chil-

dren have in school. It comes to grips with the unfortunate but not uncommon situation where one or both parents can not accept their child’s disability. Davey Fischer suffers from dysgraphia: He thinks he is writing one thing, but what appears on the paper, is something else. His problem is compounded by his poor eye-hand coordination and his father’s belief that “Davey is just lazy.” His fa ther, a professor of mathematics, can’t understand why his son is unable to mas ter the simplest mathematical problems. After all, how can someone think one thing and write another? Davey’s mother does not want to confront her husband, but how else can she make him come to terms with their son’s problems. She wants to protect her son, but she must teach him to face his own limitations, so that he can overcome them. Then, one day, Davey goes with the school’s “midos club” to help make Shabbat for the chil dren in a home for retarded children. What Davey learns about those in the home - and what he passes on to his fam

t e

ily —affects not only the way everyone sees his disability, but the way he views himself. Unjust Cause is a sensitive por trayal of adversity, but it is also delivers a resounding message of hope, in the guise of two wonderful people - a Rabbi and a teacher — who see something in Davey that no one has seen for years... a bright future. Unjust Cause is the sec ond book published by P itspopany Press on the subject of Special Educa tion. Both Tehila’s first book, The Safe Place, and her latest work have become mainstays of the P’TACH organization in the States, where the books are used to sensitize parents and teachers to the needs of the child with learning problems.

All Pitspopany Press titles are available at good Jewish bookshops or can be ordered from the UK distributor: B Horowitz in Man chester on: 0161 740 5897.

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FEDERATION OF SYNAGOGUES 65 Watford Way, London, NW4 3AQ. Tel: 0181-202 2263 Fax: 0181-203 0610

HONORARY OFFICERS P re s id e n t:

A. J. Cohen

V ic e -P re s id e n ts :

J. Gitlin

HEAD OF ADMINISTRATION G. Coleman BURIAL SOCIETY

Master J. Winegarten. T re a su re rs (F e d e ra tio n ):

A. Finlay & G. Halibard T re a su re rs (B u ria l S o c ie ty )

H. Dony, N. Bruckheimer C o -o p te d :

B. Mire

BETH DIN E m e ritu s R a v R a s h i: R o s h B e th D in :

Dayan M. Fisher.

Dayan Y. Y. Lichtenstein

Dayan M. D. Elzas, Dayan B. Berkovits

D a y a n im :

R e g is tra r:

A d m in is tra to r:

M. L. Stuart

Tel: 0181-202 3903. Fax: 0181 -203 0610. Out of hours answerphone: 0181-202 3903. C e m e te rie s :

Montague Road, Edmonton, N18. Tel: 0181-807 2268. Upminster Road North, Rainham, Essex. Tel: 01708 552825. During the winter months both cemeteries are open daily, except S h a b b o s and Yomtov, from 9.00 am until dusk.

Rabbi Sholom Zaiden

Enquiries to the Registrar, Tel: 0181-202 2263.

During British Summer Time gates are open until 5.00pm and during the month of Ellul until 6.00pm.

CONSTITUENT SYNAGOGUES

AFFILIATED SYNAGOGUES

BEIS HAMEDRASH 65 Watford Way, Hendon NW4 3AQ. Tel: 0181-202 2263. Rav: Dayan Y.Y. Lichtenstein. Hon Secretary: Z. Shenkin.

BEIS NADVORNA BETH HAMEDRASH. 45 Darenth Road N 16. Tel: 0181-806 2030. Rav: Rabbi M Leifer. Treas: Mr S Tessler.

CLAPTON FEDERATION SYNAGOGUE (Shaâ&#x20AC;&#x2122;are Shomayirn). (Incorporating Yavneh Synagogue), 47 Lea Bridge Road. E5 9QB. Tel: 0181-806 4369. Secretary: W. Jacobs. Tel: 0181-989 5211.

CROYDON & DISTRICT SYNAGOGUE, The Almonds, 5 Shirley Oaks Road, Croydon, Surrey CR0 8YX. Tel: 0181662 0011. Rav: Rabbi H. Vogel. All correspondence to The Secretary: Mrs. S. Hanover, 2 Lynden Hyrst, Addiscombe Road, Croydon, CR0 SPD. Tel: 0181-655 4040.

EAST LONDON CENTRAL SYNAGOGUE. 30/40 Nelson Street, El 2DE. Tel: 0171-790 9809. Secretary: L. Gayer. Tel: 0181554 5267.

CONGREGATION OF JACOB SYNAGOGUE. 351/355 Commercial Road, El. Min: Rev M. Gingold. Secretary: R da Costa. Tel 0181-809 4221. F1ELDGATE STREET GREAT SYNAGOGUE. 41 Fieldgate Street, El. Tel: 0171-247 2644. Secretary: Mrs. D Jacobson. FINCHLEY ROAD SYNAGOGUE (Sassover), 4 Helenslea Avenue, NW11. Tel: 0181-455 4305. Rav: Rabbi S. Rubin. GREENFORD & DISTRICT SYNAGOGUE, Oldfield Lane. Greenford, Middlesex. Tel: 0181-578 2256. Hon. Secretary: R.A. Hyams. Tel: 0181-868 7275. LEYTONSTONE & WANSTEAD SYNAGOGUE. 2 Fillebrook Road, El l . Secretary: S. Pizer. Tel: 0181-924 7505. LOUGHTON, CHIGWELL & DISTRICT SYNAGOGUE. Borders Lane, Loughton, Essex, IG 10 3HT. Tel: 0181 -508 0303. Min: Rev. J.D. Lorraine. Rav: Rabbi H Belovski. Secretary: Mrs M. Lewis. Tel: 0181-504 2248.

FINCHLEY CENTRAL SYNAGOGUE, 2 Redboume Avenue, N3 2BS. Tel: 0181 -346 1892. Rav: Rabbi Z. Telsner. Secretary: M. Moller. Tel: 0181-203 2822.

MACHZ IKEIH ADASS SYNAGOGUE. Highfield Road, NW11. Rav: Rabbi C. Pearlman. Hon. Secretary: R. Shaw. Tel: 0181204 1887.

ILFORD FEDERATION SYNAGOGUE. 14/16 Coventry Road, Ilford, Essex, IG1 4QR. Tel: 0181-554 5289. Rav: Rabbi R. Livingstone. Secretary: Mrs. P. Hackner.

NEW WIMBLEDON & PUTNEY DISTRICT SYNAGOGUE. Secretary: J. Leigh. Tel 0181-788 0176. NOTTING HILL SYNAGOGUE. 206/208 Kensington Park Road, W ll.M in: Rabbi J Klein. Secretary: H. Lamb. Tel: 0181-952 4354.

OHEL JACOB SYNAGOGUE (Ilford Beth Hamedrash), (Incorporating the Ilford Rabbinical College) 1st Floor, rear of 476/478 Cranbrook Road, Ilford. Essex IG2 2LE. Rav: Rabbi R. Godlewsky. Secretary: Mrs. R. Pressman. Tel: 0181-550 4596.

SPRINGFIELD SYNAGOGUE, 202 Upper Clapton Road, E5. Tel: 0181-806 2377. Rav. Dayan I. Gukovitski. Secretary: L. Blackman. Tel: 01702 340 762.

OHEL SHEM SYNAGOGUE. Hon Min: Rev. G. Glausiusz. Tel: 0181-904 5773. Hon Secretary: A. Cohen. Tel: 0181-459 3479.

STAMFORD HILL BETH HAMEDRASH. 50 Clapton Common, E5 9AL. Rav: Dayan D. G rynhaus. Secretary: M. Chontow. Tel: 0181-800 5465. TOTTENHAM HEBREW CONGREGATION. 366a High Road, N17 9HT. Tel: 0181-808 4698. Minister: Rabbi S Lewis. Secretary: Dr. S.S. Cohen. Tel: 0181-368 4158.

SHOMREI HADATH SYNAGOGUE, 64 Burrard Road, Ham pstead, London NW6 1DD. Tel: 0171-435 3766^ Secretary: Mrs. J. Segal. Tel: 0171-431 0017.

WALTHAM FOREST HEBREW CONGREGATION. (Queens Road) 140 Boundary Road, E l7 Tel: 0181-507 0775. Minister Rabbi M Davis. Secretary: A Wolpert. Tel: 0181-509 0775.

SINAI SYNAGOGUE, 54 Woodstock Avenue, NW11 9RJ. Tel. 0181-455 6876. Rav: Rabbi B. Knopfler. Secretary: Mr E. Cohen.

WEST END GREAT SYNAGOGUE (Beth Hasepher & Soho), 32 Great Cumberland Place, W1H 7DJ. Tel: 0171-724 8121. Secretary: S B. Levy.

YESHURUN SYNAGOGUE. Femhurst Gardens, Stonegrove, Edgware, Middlesex HA8 7PH. Tel 0181 -952 5167. Rav: Dayan G. Lopian. Secretary: D. Cohen. Tel: 0181-952 3844.

WEST HACKNEY SYNAGOGUE AND MONTAGUE ROAD BETH HAMEDRASH, 233 Amhurst Road, E8 2BS. Chairman: I. Leigh Tel: 0181-550 9543.

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FEDERATION O F SYNAGOGUES KASHRUS BOARD C h a irm a n : Mr. W. Ungar. D ir e c to r o f K a sh ru s: Dayan M. D. Elzas The fo llo w in g e sta b lish m e n ts a re lic e n se d b y th e F ed era tio n K a sh ru s B o a rd a n d are u n d e r th e S u p e rv isio n o f th e B eth D in o f the F ed era tio n o f S yn a g o g u es:

CA TERERS:

H O TELS:

PARK LANE HOTEL Piccadilly, London W1Y 8BX

0171-499 6321

GOLDERS GREEN HOTEL 147/149 Golders Green Road, London NW11

0181-458 7127

D E LIC A TE SSE N S AND SHOPS:

RESTAU RANTS:

PELTER STORES 82 Edgware Way, Edgware, Middx.

AVIV RESTAURANT 87 High Street, Edgware

0181-952 2484

FOLMAN’S RESTAURANT 134 Brent Street, NW4 2DR

0181-202 5592

THE WORLD OF KOSHER 25 Station Road, Cockfosters, Barnet MARLENE’S 6 Hendon Lane, Finchley, N3

0181-958 6910 0181-441 3621 0181-349 1674

MACABI, KING OF FALAFEL 59 Wentworth Street, London El

CASSIT, 225 Golders Green Rd.,London, NW11 9PN SAMI’S, 157 Brent Street, London NW4

0171-247 6660

MANUFACTURERS:

MARLENE’S 6 Hendon Lane, Finchley, N3

0181-349 1674

THE CAKE GALLERY 306 Hale Lane, Edgware, Middx.

0181-958 6681

El-Al Kosher Catering, Hansen (Soft Drinks) J. Moldovan. Quality & Flavour (Fish) Simtom (Pickles) Wilkin & Son ‘Tiptree’ (Jams) Brauerie Herrenhausen (Distribution contact Mr P Martin)

BAKERIES:

THE FEDERATION HEBREW CLASSES Chairman: Mr Jonathan Winegarten Director o f Education: Rabbi Ronen Broder Loughton, Chigwell & District Hebrew Classes, Borders Lane, Loughton Headmaster: Rabbi H Belovski Tel: 0181 502 1263 Ilford Hebrew Classes, Coventry Road, Ilford, Essex, IG1 4QR Headmaster: Rabbi R Livingstone Tel: 0181 518 5473 Yeshurun Hebrew Classes, Fernhurst Gardens, Edgware, Middlesex, HA8 7PH Headmistress: Mrs S Brackman Tel: 0181 951 0239

Kindergartens: Loughton Synagogue, Yeshurun Synagogue.

0181-455 8195 0181-203 8088 0181-897 6136 0171-408 0345 0181-985 5791

0181-684 7682

Answers Rosh Hashanah Word Scramble

MEMORIAL STONE INSURANCE Samson Insurance Services —

Hill House, 9-10Ye Comer, Chalk Hill, Bushey, Watford, Herts W D14BS. Tel: Watford (01923)225201 Fax:(01923)818657

PROTECT THE MEMORY OF A LOVED ONE It is a sad reflection of today’s society that many memorials suffer wanton vandalism, and these attacks are not restricted to grand or elaborate monuments; often the simplest family stones are the target of malicious or accidental damage. Whilst it is impossible to prevent this happening, STONEGUARD insurance can ensure that any damage can be put right very quickly — even to total replacement of the memorial. The cost of this unique insurance is 1% p.a. payable on a renewable 5 year term.

Many insurance policies are limiting in what they will ensure you against. But STONEGUARD is different. This scheme covers ALL RISKS - accidental or malicious, including damage by storm. STONEGUARD covers the full value of replacing or repairing the stone and provides third-party liability up to £1,000,000. There is no need to renew the policy every year. Stoneguard cover lasts for five years and can then be renewed each successive five years for as long as you wish. The memo rial stone value will be index linked at 5% p.a.

THIS IS WHAT YOU PAY Replacement value of stone

Premium Payable for 5 Year Cover £50.00 £62.50 £75.00

£ 1,000

£1,250 £1,500 £ 2,000

£ 1 0 0 .0 0 and soforth at 5% ofthe value o f the stone

Please return this form completed to: Samson Insurance Services, Hill House, 9-10 Ye Comer, Chalk Hill, Bushey, Watford, Herts WD1 4BS Tel: Watford (01923) 225201. Fax: (01923) 818657

Name of Deceased

Your Name

Date of Death

Your Address

Cemetery Position of G rave....................................................................................

Your Telephone Number: Day

Replacement value of stone...................................................................

Evening

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

ABRAHAM FUNERAL SERVICES Contractors to the FEDERATION OF SYNAGOGUES BURIAL SOCIETY 24 Hour Service

LIMOUSINES ALSO PROVIDED FOR MEMORIAL STONE CONSECRATIONS[ WEDDINGS AND ALL OCCASIONS Contact Mrs VIVIENNE POSNER 0171-700 1437/8 Day 0171-908 4039 Night

Pnnted by Freedman Bros. (Printers) Ltd., St. Albans Lane, Golders Green, NW11 7QB

Tel: 0181-458 3220 Fax: 0181-455 6860