20903 Hamoar cover - Federation Of Synagogues


20903 Hamoar cover - Federation Of Synagogues


Shanah Tovah

Welcome to the new year of 5770, I

hope you enjoy this latest edition of

Hamaor, which is packed with a

wide range of articles that offers

something of interest to everyone.

From in-depth Halachic analysis provided by the Rosh

Beth Din, Dayan YY Lichtenstein to a report by Sarah

Anticoni about the future developments for women

within the Federation of Synagogues.

We also have some reflections about Rosh Hashanah

from the Chief Executive, Dr Eli Kienwald and the

Yeshurun’s Rabbi Alan Lewis, as well as an inspiring

account about Recha and Isaac Sternbuch efforts to

save their fellow Jews during the time of the


Mark Harris updates us as to the regeneration of

communities in Poland and you’ll find delicious new

twists to traditional recipes in Family Hamaor. If you’re

looking for a new book for the New Year then don’t

miss the review of Martin Stern’s latest publication.

My thanks go to all the contributors for this edition,

submissions are always welcome, keep sending us your

news, views and interesting stories that make this your

essential Federation magazine.

A special note of thanks to Roberta Rubenstein for all

her hard work over the years on Hamaor, we wish her

all the best for the future.


Diary 2

An insight into “Chalak Beit Yosef” 6

CST - Speak up 9

Do not cast us out in the time

of our old age 10

Rosh Hashana -

Yom Teruah or Yom Zikhron Teruah? 12

Nine 14

The Role of Women in the Federation 16

Family Hamoar

The Rosh Hashana Duet 18

Book Review - A Time to Speak 20

Return to der Heim 22

Hoping to help stillbirth parents 26

Recha and Isaac Sternbuch 28

Recipes 30

Personal 34

Kashrus Directory 41

Federation of Synagogues

Contact Details 42

Burial Society 43

List of Synagogues 44

Wishing you all kesivah vechasima tova.


Published by The Federation of Synagogues

65 Watford Way, London NW4 3AQ

Tel: 020 8202 2263 Fax: 020 8203 0610

Email: info@federationofsynagogues.com


Editor: Eva Chapper

Advertising: Eva Chapper

Hamaor / September 2009 Page 1




We were very fortunate to have Edwina Currie come to

Croydon to talk to us about her experiences as a

Member of Parliament and as a Minister in the

Conservative Government. Her life after leaving

Parliament was just as interesting and it was a great

pleasure to listen to her. She told us that she now runs

a book club at Nightingale House, amongst her other

numerous activities, which include broadcasting and

writing novels. Approximately 60 people attended the

event and some people bought some of her books. We

then had a lovely tea of sandwiches and cakes. A

donation was made to Nightingale House.

Croydon community celebrated the Aufruf of Danny

Butler whose parents have been members of our

Synagogue for many years. Danny himself had

attended cheder classes and he was remembered by

many of the people as a young boy. We all wished him

and his bride to be all the best for their future together.

The Friday night dinners are still very popular and 19

people were present at the last dinner organised by our

Revd. Mark Daniels.


On Lag Ba’Omer a grand bonfire and barbeque was

held at the home of Rabbi and Rebbetzin Hamer. In

addition to the normal fare, hot marshmallows were

enjoyed by all.

We were pleased to welcome Rabbi Joseph Freilich as

the speaker at our annual Dovid Ha-Melech Seudoh at

the end of Shavuos. He gave an entertaining and

humorous address.

On Tisha B’Av, the moving film “Genocide”, narrated by

Orson Welles, was shown before Mincha.

In order to make the Eruv available to our members

and visitors, Finchley Central Synagogue has been

davening on Shabbos for the past year at Pardes House

School. This has been a very successful move,

attracting enough children for two children’s services,

but it is only a temporary solution and we look forward

to finding a more permanent building. We are pleased

to be able to offer our members services for Rosh

HaShanah and Yom Kippur at both Redbourne Avenue

and Pardes House this year.

JAMI still uses our beautiful building and their annual

BBQ held in June was extremely successful with about

15 people present.

Our community celebrated the 95th birthday of Sam

Berman on the 15th August with a wonderful kiddush

in his honour. Sam is a Shabbat regular and we all love

him dearly.

Mark Daniels will become a Rabbi this summer but

unfortunately will be leaving Croydon in August to go

to Israel with his wife Sonya. He will be leaving the

Croydon community and everyone here will miss him

and the wonderful work he has done for us all. We

would like to wish them all the best for the future.

Services at Head Office:

Friday: Mincha followed by

Kabbalat Shabbat

Shabbat: Mincha Followed by a

Shiur by Dayan Lichtenstein

Weekday Mincha Monday: Thursday

1.40pm. Except on Bank Holidays.

Dayan Lichtenstein’s Shiur

Mondays 8.30pm

Page 2 Hamaor / September 2009




On Sunday 31st May, a unique event was held for 19

ladies of the community, who had never previously

celebrated their Bat Chayil. At the ceremony, attended

by 400 guests, each woman gave a presentation giving

a personal account entitled, ‘What brought me here

today’ and marked the completion of a year of study

with teacher Rebbetzen Eva Chapper. The Bat Chayil

graduates were presented with a certificate, the book

“From Sarah to Sarah”, generously donated by Michael

Rogers in the memory of his late wife Ilona Rogers, and

a booklet containing all the speeches compiled by

Rabbi Chapper.

After a tour of Krakow and its sights and shuls, the

group made its way to Auschwitz. Sala movingly retold

of her experiences in the places that they occurred.

Sombrely, we stood at the spot where she was handled

and selected for life by Mengele and subsequently sent

to the shower rooms together with her mother. It was

at this time, that she was cruelly torn away from her

mother, sadly never to see her again.

A Sefer Torah was brought with on the trip and taken

into the camp. As Sala’s Auschwitz story drew to a

close in the women’s barracks, Rabbi Garson led the

group in a deeply moving and emotional dance to the

famed “Am Yisrael Chai”. The group danced with the

Sefer Torah in the barracks, as tears of hope for the

future of the Jewish People flowed freely.

The graduates are listed in alphabetical order:

Shirley Appleby, Estelle Bashton, Frances Bookatz, Linda Conroy,

Marion Grant, Deborah Hiller, Felicia Lawrence, Maxine

Leckerman, Beatrice Lesser, Estelle Luton, Debra Montlake, Fay

Montlake, Helen Myers, Rita Newmark, Gloria Rones, Gill

Saunders, Raya Simons, Sandra Wajchendler and Jessica Wesil.

Ohr Yisrael

A unique trip - Ohr Yisrael’s

Second Poland Trip in 6 months

Following their initial successful trip last September,

Rabbi & Rebbetzen Garson led a second group of about

40 participants to Poland. This time they were

accompanied by a special survivor, Mrs. Sala Newton

the mother of Dr Ros Landau (wife of Martin Landau,

President of Ohr Yisrael).

Dancing with the Sefer Torah in the barracks

(Photograph by Lisa Shaffer)

Once outside the sun was beginning to set and the

men davened mincha. The question “who would have

thought such a thing would ever be possible?” rang

clear in the silence. As the sun made its descent over

the trees, a picture taken by participant Brian Conn –

eerily shows a clear “magen david” in the sun – over

the Auschwitz crematoria – displaying the message of

the eternality of the Jewish People.

The group then made its way to the ruins of the

crematoria and the gas chambers. Rabbi Garson

delivered a powerful message of hope, explaining that

once we walked out of Auschwitz, we would never be

the same. He explained however that depression is not

a word that should appear in the lexicon of Judaism.

Hamaor / September 2009 Page 3



Rather, we all needed to commit to improving our

connection with the Almighty, which is something all

those who perished were denied off so viciously.


After a whirlwind tour of Warsaw, we davened Maariv

in the The Nozyk Synagogue, where Mr. Norman Black

read the “Kel Malei Rachamim” prayer for relatives of

his that were killed in Treblinka.

This was concluded by some final thoughts by Rabbi

Garson, whereupon the group broke out into dance

and song, with “Ashreinu Ma Tov Chelkenu” – How

special and praised are the Jewish People. The dancing

continued into the streets till we boarded the bus.

All of us arrived home emotionally drained, but with a

deep appreciation for the importance of Jewish

continuity and commitment in our service to Hashem.

By the ruins of the crematoria and the gas chambers

(Photograph by Brian Conn)

As we walked the long walk to freedom, we all sang the

famous R’Shlomo Carlebach “Krakow” niggun and the

words of “Ani Maamin” echoed in the dark.

The following morning, the group re-traced Sala’s

childhood to the city of Lodz. We located the building

she lived in as a child. A 4 storey building which was

once occupied by Jewish families, now houses Poles

who “legitimately” own the properties.

The current tenants allowed her to re-visit her family

home. We then stood in the courtyard as she reminisced

about her fond childhood memories and the horrific

eviction of her family into the infamous Lodz Ghetto.

After visiting the site of the Ghetto, the group made its

way to the old Lodz Cemetery. Sala’s father had died 6

months before the outbreak of the war, and due to the

stresses of the time, was denied a proper tombstone

setting. Recently her grandson Samuel, whilst on a

Poland trip with his Yeshiva, used the cemetery’s

records to locate the grave-site.

Incorporated into the itinerary, was the closing of a

circle for Sala, as Rabbi Garson officiated at a moving

“Hakamat Matzevah” in the old Lodz Cemetery. Her

grandson who joined us in the trip, emotionally

delivered an inspiring talk about the continuity of the

Jewish People.

The trip was guided by the expert guide “Tzvi Sperber”,

the director of J-Roots tours.

“Kabbalat Hatorah” - Shavuot


In honour of our yearly receiving of the Torah, Ohr Yisrael

hosted a sell out Shabbaton on the second day of

Shavuot. The day was aptly marked with a siyum on

Tractate Bava Kamma – the 2nd tractate to be completed

by the committed group of Daf Yomi Learners – who

attend Rabbi Garson’s shiur every day at 5:50am!

HLX – BES Summer Program

A 3 week Summer term with a huge array of shiurim,

programs & lectures took place in June. Hertfordshire

Learning Experience was set up in memory of the late

Rabbi Shmuli Kass z”l, by Rabbi Garson and to date

100s of people have participated in their programs.

Speakers included: Rabbis: Leo Dee, Raphy Garson, Natan

Levy, Yehuda Silver, Avi Sharf and Dovid Tugendhaft.

Rebbetzens: Dina Brawer & Deborah Garson.

Representatives of the LSJS faculty and Richard Carr.

Most of HLX’s programs are now jointly run together

with Shenley United and Borehamwood & Elstree

United Synagogue – which is a true testament to Rabbi

Kass’s vision of having a centre of learning Torah for

the whole Hertfordshire community.

Page 4 Hamaor / September 2009



Head Office

and Paul Westbrook, together with their wives and

members from Ilford Federation Synagogue and other

Federation Synagogues who were visiting Israel at the

time. Refreshments were served.

This is the second ambulance that the Federation of

Synagogues has presented to Magen David Adom Israel

on behalf of its members. The first ambulance, presented

to them in 2005, is stationed in Hadera and is

extensively used. The second ambulance is to be based

at another location in Israel where this service is needed.

Photograph taken of the Executive of the Rabbinic Centre of

Europe held at Shomrei Hadath Synagogue on Monday May 4th

hosted by the Federation of Synagogues.

New MDS ambulance

The Federation of Synagogues presented an

ambulance to Magen David Adom Israel on behalf of

its members on Tuesday 25th August 2009 in Netanya.

The money for the ambulance was raised through the

Federation’s Kol Nidre Appeal. The Ceremony was

attended by two Honorary Officers of the Federation of

Synagogues from the United Kingdom, Leon Newmark

(Photograph by Michael Mandel)

Don’t forget to

look out for

Shabbat Spice

Out now, and in your local Shul

Hamaor / September 2009

Page 5


An insight into “Chalak Beit Yosef ”

By Dayan Y. Y. Lichtenstein, Rosh Beth Din, Federation of Synagogues

Approximately 18 years ago the

London Board for Shechita

introduced a new, and higher,

level of Kashrut for some of

their butcher shops, called

Chalak Beit Yosef. Primarily this

was done on the

encouragement of

the then Sefardic

Chief Rabbi of

Israel, the Rishon

Lezion Hagaon

Rabbi Mordechai Eliyahu Shlita, and with the

enthusiastic support of the former Ab Beth Din of the

Sefardi Beth Din, Dayan P Toledano, one of the

ecclesiastical authorities of the London Board of

Shechita. Although the original intent had been to

satisfy those Sefardic customers, who were particular for

this superior level of Kashrut, it has become very popular

with Ashkenazim too.

Today the London Board certifies five outlets with

Chalak Beit Yosef meat and the demand is growing.

Lately, however, there have been questions from

various quarters about this practice and the purpose of

this article is to explain what is meant by Chalak Beit

Yosef and why others find it necessary.

Interestingly, since 1905, the London Board for

Shechita always provided for two levels of Kashrut. In

1991 the higher level was referred to as Machzikei

Hadas, but this was a totally different type of operation

than the Chalak Beit Yosef.

The Machzikei Hadas story began in 1890 when several

frum immigrants were dismayed by the standard of

Kashrut prevalent in the London Board for Shechita.

They proceeded to set up a different Shechita and

subsequently a community with a much higher

standard of religious observance. They brought in their

own Rav, Horav Abba Werner zt”l and a 15 year battle

began with the London Board for Shechita. Eventually

a compromise was reached and in 1905 the Machzikei

Hadas came under the London Board for Shechita,

albeit as a separate entity with designated butchers

and selected Shochtim running their operation, while

nominally under the supervision of the Chief Rabbi.

For thirty five years this situation continued, with the

more particular Yidden buying the Machzikei Hadas

Shechita, and it was only at the beginning of WWII

when Dr Schonfeld zt”l persuaded his father-in-law,

the Chief Rabbi H Hertz zt”l, to allow him to open up a

new Shechita for the Union called Kedassia. Eventually

the complete London Board for Shechita raised its

standard, to that of the Machzikei Hadas, and so in

early 1990’s the Machzikei Hadas brand was

discontinued and replaced by a new standard called

Chalak Beit Yosef.

But what is Chalak Beit Yosef and how does it differ

from the term “Glatt”, which is more familiar to

Ashkenazi consumers worldwide?

To begin with it is necessary to define the term Chalak

Beit Yosef. Beit Yosef is the name of the commentary

that the author of the Shulchan Aruch, Rabbi Yosef

Karo zt”l, wrote in the 16th century, on the Tur, which

was the precursor of the Shulchan Aruch written by

Rabeinu Yaakov ben Asher in the 14th century.

Rabbi Yosef Karo wrote his commentary on the Tur to

provide the sources from the Talmud and to augment

the decisions of the Tur with the then current rulings

of other Poskim. Eventually Rabbi Karo condensed his

commentary into a more concise Halachic digest,

which he called the Shulchan Aruch, and which to this

day remains the standard Halachic text on which

Judaism relies.

The term Chalak means smooth, and so the complete

term Chalak Beit Yosef means smooth according to

the opinion of the Beit Yosef. What this is referring to

is the stringency of the Shulchan Aruch (the Beit

Yosef) that the lungs of a slaughtered animal be

perfectly smooth.

Page 6 Hamaor / September 2009


To explain this in a more comprehensive manner,

although an animal can be shechted perfectly by the

most G-d fearing Shochet it must also be free of

various blemishes that can render an animal Treifa.

One of these blemishes is a perforation in the lung –

the smallest hole renders the animal Treifa and

immediately after Shechita the animal must be

opened and inspected to see that there is no

perforation. But, beside the possibility of perforation,

the lung must be inspected to see if there are no

adhesions, either from the lung to the cavity or from

one lobe to another. These adhesions, called a Sircha,

render the animal Treifa. There is a dispute among the

early commentators as to why. Some authorities

maintain that these adhesions are a sign that the

membrane covering the lung was perforated, and

that they are a type of scar tissue which has formed

subsequently, but they do not protect the lung

sufficiently and therefore the animal has become

Treifa. Others maintain that these adhesions are not

indicative of a hole having been there but that a hole

will form on the lung. And if a condition has arisen

that will definitely make a hole the animal is

considered Treifa immediately.

No matter what the reason is, all authorities agree that

an animal that contains a Sircha is Treifa. And it is

incumbent on the Shochet to examine the animal

immediately after Shechita to see if there are any Sirchas

and to determine if the animal is Kosher or Treifa.

Up until now this appears to be a simple and straight

forward procedure. Shecht the animal, open up the

lung cavity – no Sirchas – Kosher, any Sircha – Treifa.

However, it is not as simple as that. Although the

Talmud rules that the majority of animals are kosher,

(and it is a good thing too! Otherwise we could not

drink any milk because the milk of a Treifa animal is

forbidden but we rely on the majority), in practice the

vast majority of animals we Shecht do have some

type of adhesion and so how are we able to consume

the meat?

Hamaor / September 2009

The answer to this is that there are different types of

adhesion and the Beit Yosef himself distinguishes

between different types and different areas of the

lung, some of which make the animal Treifa and others

which do not. Short of reprinting the Shulchan Aruch

into Hamaor, the minutiae of these differences are too

complex to deal with in an article. But there is one rule

which is important to mention and which defines the

bulk of cases which are relevant to this topic.

The Remo, the 16th century Ashkenazic commentator

on the Shulchan Aruch, refers to a practice which was

introduced in the time of Geonim to see if a Sircha could

come off the lung without making a hole. If one could

do so the animal would be considered Kosher because

that would not be considered a proper Sircha but only a

“Rir” – a mucous adhesion unconnected to the lung.

Much Halachic literature has developed on this topic.

First of all the (Beit Yosef) Shulchan Aruch himself

accepted that there was a condition knows as a “Rir”

but limited it to specific cases:

a) If it came off with the slightest touch it would be a

“Rir”, but if it required any rubbing or rolling between

fingers to snap it would be considered Treifa (Sircha).

b) Only if the animal belonged to a Jew and the

inspector was known publicly to be a G-d fearing

individual. And the Beit Yosef refers to this as a


Nevertheless the Remo did allow a Sircha to be rubbed

or rolled between the fingers and if it snapped would

be considered a “Rir” not a Sircha. The Remo concludes

that although this is a great leniency there is “upon

whom to rely on” and this has become the current

practice among Ashkenazim, this is called Kosher.

In the last two hundred years a newer modified type of

removing Sirchos has developed which is called “Kiluf”,

i.e. peeling the Sircha gently, and if it comes off without

leaving a hole in the membrane the animal is considered

Page 7


kosher. Whether this is a modified form of “Miuch

and Mishmush”, rubbing and rolling the Sircha, or is a

newer type of removal is a dispute among the

authorities. One thing is certain: in all of the above

practices the lung must be subsequently checked (by

water - to see if it bubbles, similar to checking a tyre)

to ensure that there is no hole after the “Rir” has been


This above leniency, which was challenged by the

Rashba, was condemned by the Shulchan Aruch as

Treifa and a Shochet who relies on it says the

Shulchan Aruch has fed Treifos to Jews!

And so the practice developed that Sefardim who

relied on the Beit Yosef insisted that they would not

avail themselves of this Hetter while Ashkenazim,

who followed the Remo, did.

Actually even among Ashkenazim there were those

who were careful not to rely on this leniency and

insisted that the lung be smooth which they call

Glatt. However, if the “Rir was very small and would

come off without any significant effort the lung

would be considered Glatt but not Chalak Beit Yosef.

This leniency – that if the “Rir” came off with only

minimal effort it would still be considered Glatt, is

brought in the Sefer “Daas Zevach”, Chapter 22, from

a famous Ashkenazi Shochet R’ Michel Meradomsk

and is conclusively ruled on by the Sefer Beis Dovid,

the authoritative decision maker in Ashkenazi circles.

However, he also refers to a ruling of the Shlah

Hakodosh, that with up to three “Rir” one can rely on

this Hetter, and in many Ashkenazi circles this is the


Those who are particular for Chalak Beit Yosef insist

that the lung be completely smooth and do not rely

on this Hetter. As mentioned before, even today,

many Ashkenazim insist that they want only Chalak

Beit Yosef and the London Board for Shechita is to be

commended on providing this service so that they

can provide meat at the highest standard for the

complete London community.

Wishing all Hamaor readers a Ksiva Vechasima Tova, a

Healthy and Happy New Year for all of Klal Yisroel.


Glatt Kosher Butcher & Delicatessen

Wishing all our customers a very happy,

healthy and prosperous New Year

All fresh meat is Glatt Kosher

Shechitat Bet Yosef only

Party Platters & Functions

Deliveries all London areas

15 Russell Parade, Golders Green Road London NW11 9NN

T: 020 8201 8629/30 F: 020 8201 8629

Page 8 Hamaor / September 2009

Speak up

September 2009 / Tishrei 5770

Jewish communal life across the UK

continues to be as vibrant and varied

as ever, and thankfully, most of us

are seldom the direct victims of

antisemitism. Sadly, antisemitic incidents

continue to occur.

January to June 2009

Antisemitic Incidents Report

In the first six months of 2009 CST

recorded 609 antisemitic incidents. This

is more than the 544 incidents reported

to CST throughout the whole of 2008:

and more than we have ever recorded

in a single year since our records

began in 1984. The beginning of 2009

coincided with the fighting between

Israel and Hamas, with CST recording

a total of 286 antisemitic incidents in

January alone.

Antisemitism is not the fault of Jews

or Israel, it is the fault of antisemites.

British Jews should be able to air

their views on Israel. These are racist

attacks, in which nobody asks the

victim for their political opinions. Britain

is a democracy and Jews, like any

other citizen, are entitled to express

their opinions without being physically

attacked or racially abused for it.

Report incidents

Antisemitic incidents can take several

forms, from the more serious physical

assaults to desecrations, graffiti or verbal

abuse. If you suffer or witness such

an incident, we urge you to report it to

the police and to CST without delay.

This is the best way to ensure that the

incident is properly investigated, and

reduces the chance of the perpetrators

repeating their crime and someone else

falling victim.

It is important that we do not allow

antisemitism to define our community

and there is no reason for it to inhibit

our Jewish way of life. We are all free to

express our Jewishness however we

see fit. Antisemitism, racist abuse or

hate crimes of any kind have no place

in our society.

It is likely that, in common with other

forms of hate crime, some people in

our community who suffer antisemitic

incidents do not report them to either

CST or to the Police. By reporting

antisemitic incidents, you can help to

Above: Antisemitic graffiti,

Nottinghamshire, November 2008.

ensure that these crimes have no place

in our community.

CST is the only national organisation

to record and analyse antisemitic

incidents in the UK.

Taking responsibility

CST is a registered charity. We receive

no statutory funding or any official

grants and we rely entirely on donations

to support and develop our work;

and trained volunteers to help do the

work. CST prides itself in providing all

of its services to the Jewish community

CST urges the Jewish community

to remain vigilant and ensure that

security continues to be a priority.

CST asks the community to report

all antisemitic incidents, and any

suspicious activity, to both the

Police and to CST without delay.

entirely free of charge, but protecting

the community is very costly.

CST’s work continues to take place

at hundreds of communal buildings

throughout the UK: including schools,

synagogues and community centres.

CST has taken responsibility with

its Protective Windows Project initiative,

which ensures the fitting of

shatterproof film on the windows

of every Jewish communal building

in Britain. Recent terrorist attacks at

both Jewish and non-Jewish sites

demonstrates that flying glass is the

single greatest cause of death and

injury. In January 2009, arsonists

failed to set fire to the inside of a

synagogue in London due to the

shatterproof film on the windows,

saving it from serious damage.

In addition to the Protective Windows

Project, we work in partnership with

local communities and organisations on

The Security Enhancement Project.

This ensures that security measures

such as CCTV, access gates, lighting

and alarms help to deter possible

threats against our community.

Thank you

CST would like to thank our network of

over three thousand trained volunteers

across the UK who give their precious

time to protect our community in

all circumstances. CST’s work would

simply not be possible without the

support of our volunteers’ families and

the partnership of our community. We

wish you all Shana Tova.

Can you help?

Ever increasing demands are being

placed on CST to protect our community

and we urge you to take responsibility

and play your part in this vital work.

If you are interested in becoming a

volunteer or would simply like to make

a donation please call 020 8457 9999

or visit www.thecst.org.uk

London & Southern region emergencies, call the Police on 999 and CST on 07659 101 668. For non-emergencies call 020 8457 9999

Manchester & Northern region emergencies, call the Police on 999 and CST on 0800 980 0668. For non-emergencies call 0161 792 6666

Community Security Trust registered charity number 1042391


Do not cast us out

in the time of our old age

By Alan Finlay, President of the Federation of Synagogues

I recently attended an Even

Hapina (brick laying) ceremony

of our newest constituent

synagogue, Or Yerushalayim,

in Manchester. Attended by

some three hundred people, it

was a highly successful

event which drew the


community to come

and see the progress

of the new building. Local distinguished rabbonim

were invited to lay down a brick, followed by the

members. A special programme was arranged for the

children, when they were 'issued' with hardhats,

received pekelach and laid their own bricks. Each child

received a special certificate with a photo of them

laying a brick as a lasting momento of the event.

Known locally as OJ, the congregation has been

established for 11 years and currently holds services

for its 100 members in a local hall. The Honorary

Officers of OJ approached the Federation over three

years ago for funding to establish its own premises

and a presentation to the Federation Council was

enthusiastically received and approved. An area of

land in Bury New Road was successfully purchased in

auction, planning permission was obtained and

construction work started for a two storey building

comprising a shul downstairs and a functions hall

upstairs which can be used as a Ladies Gallery over

the High Holydays. This is a very exciting project and

the first time that the Federation has ventured

outside Greater London.

At the bricklaying ceremony, I was asked to lay a brick

as Federation President and then, a little while later,

asked to lay a second brick on behalf of the Federation.

I took the opportunity of saying that such a project

could only have been possible because of the sales of

shuls that had closed. The sale proceeds from those

shul buildings were helping to fund the construction

of this building. I felt it important that such

contribution be acknowledged.

Since becoming Federation Treasurer in 1995, I have

organised the sale of eight synagogual buildings. I

always made it clear to the local honorary officers that

the decision to close would be up to the local members

and should not be taken solely for financial reasons

but, equally importantly, whether the community

could remain spiritually viable. In Manchester, I

remembered the words spoken by the then Vice

President, Jonathan Winegarten, at the closing

ceremony for Ahavat Shalom in Neasden. Quoting

from Parshat Korach, Jonathan said that we read that

Aaron and the leaders of the other tribes had laid down

their rods and it was found that Aaron’s rod had

sprouted blossom and almonds. Mr Winegarten said

that Aaron was known as a lover of peace, ahavat

shalom, the name of the Shul and he was sure that,

just as Aaron’s rod had brought forth blossom so to,

would the good name of the shul flourish in other

communities. Laying that second brick was

transplanting a bit of Neasden to Manchester.

As I stood there, I remembered the other shuls that

had been sold. Great Garden Street, sold to an inner

city quango to fund a training centre for young

people. Ainsworth Road which we sold to a housing

association. I had stood on the bimah of the empty

shul and had had a strong feeling of how it must

have looked in its heyday on Rosh Hashanah/Yom

Kippur with all the pews full and the atmosphere

buzzing with excitement. One strange thing was that

there was a tree growing out of the foundations

which had reached the height of the building. I

presumed that this was originally a weed that had

not been pulled out and I thought that it might make

an interesting dvar Torah about how, even a

neglected weed can become strongly attached to a

Page 10 Hamaor / September 2009


shul and flourish in a religious setting. I thought of

Woolwich Shul with its beautiful downstairs simcha

hall, Clapton, at one stage the “jewel in the

Federation crown”, Jubilee Street, Greenford and West

Hackney. The monies have been well used. Machzikei

Hadath and Netzach Israel, both in Golders Green,

have been acquired, Ohr Yisrael was started from

scratch in Elstree and Shomrei Hadath off Finchley

Road extended. And now, Manchester.

What happened to the members? Many were

transferred to local shuls and where that was not

convenient, membership was transferred to Head

Office so that burial rights could be maintained.

I learnt from the distressing experience when squatters

broke into Great Garden Street after exchange of

contracts, thereby preventing us from removing the

religious artefacts. Thereafter, no building was put on

to the market until services had ceased, there had been

a closing ceremony if that is what members wanted, all

members had been provided with the opportunity of

retrieving family donations such as plaques and

memorial boards and the sifrei torah, prayer books, ark

and bima had been taken away, either to Head Office

or to be buried in Rainham.

There are strict halachic rules regarding to whom shul

buildings can be sold. Every prospective purchaser

had to be vetted by Dayan Lichtenstein before the

sale could proceed to ensure that the proposed use of

the building fell within halacha. The subject is

discussed in Gemorah Megilah, which Dayan Lopian

of my shul was teaching us at the time that I was

negotiating the sale of four shul buildings, which I

thought must be quite unique in the history of the

Jewish people.

All these memories and more came flooding back to

me as I put down that second brick. Not only the

buildings but, more importantly, the individuals who

Hamaor / September 2009

had done so much to make each shul so special. Shuls

are not just where communities come to pray but

where life cycle events are celebrated such as the

birth of a child or grandchild, barmitzvahs and

batmitzvahs, engagements and weddings. The

emotional attachment that one can feel to a shul is

immense and with every closure, we needed to

appreciate and acknowledge the sensitivities

involved. I am pleased that every shul closure was by

agreement and without any feeling that it was being

imposed by Head Office.

Nowadays, maintenance work to a Shul building is

carried out by contractors. I was dealing with men who

had themselves put up every light, fixed the pew seats

and repaired the roof. Ladies Guild members had spent

hours each week organising the catering and laundry

for kiddushim and functions. Everyone had carried out

important welfare work caring for the needs of the less

fortunate members. It is not, therefore, surprising that

families were emotional at the closing ceremonies,

remembering the rabbis and rebbetsins who had

shaped their spiritual lives, the events that had

occurred during their formative years and the

characters who they had either loved or argued with.

During the Shema Koleinu prayer, we say “Al

Tashlichainu Le’ais Ziknoh” – “do not cast us out in

the time of our old age” and we continue “forsake us

not when our strength fails.” I hope that those

members and their families reading this article are

reassured that their shuls may no longer exist

physically but are still playing an important role in

the growth of the Federation. Their memories have

not been forgotten. The buildings may have gone but

we have not forsaken them. At every opportunity, we

acknowledge the debt that we owe. They have not

been cast off in their old age.

My colleagues join with me in wishing you all a kesiva

v’chasima tovah.

Page 11


Rosh Hashana –

Yom Teruah or Yom Zikhron Teruah?

by Dr Eli Kienwald, Chief Executive, Federation of Synagogues

Rabbi Aryeh Kaplan z”l in his Living Torah Chumash

translates Zikhron Teruah as “remembrance [and]

sounding”. The Chizkuni translates it as

“commemorative sounding”.

In order to understand the subtle but very important

difference between the two expressions we need to

examine what our Sages say about the reasons for the

command to blow the shofar on this day. Rabbi

Saadiah Gaon gives ten reasons:

In two places in the Scriptures we are commanded to

blow the shofar on the first of Tishri.

In Bamidbar (29:1) we are told: “In the seventh month,

on the first day of the month, there shall be a holy

convocation for you; you shall do no work of labour, it

shall be a day of shofar-sounding (Yom Teruah) for you”.

In Vayikra (23:24) we are reminded that “In the seventh

month, on the first of the month, there shall be a rest

day for you, a day of remembering the sounding of the

shofar (Yom Zikhron Teruah), a calling of holiness”.

The different nuances in the Hebrew language between

the two pesukim are all worthy of further investigation.

However, I would like to focus on the different names

given to the first day of Tishri – Yom Teruah and Yom

Zikhron Teruah – and the fact that the verse in Vayikra

omits to say that the sounding is “for you”.

The expression Zikhron Teruah itself is open to

interpretation. The Artscroll Chumash follows Rashi’s

exegesis that Zikhron Teruah is an asmachta (a biblical

allusion) to the rabbinic law that on Rosh Hashana, as

well as blowing the shofar, one should recite verses

referring to “remembrances” and to “shofar blowing”

(zichronoth and shofaroth in the Musaf Amida), and

translates it as “a mention of shofar blasts”. Similarly,

Rashi sees an allusion to the third group of verses

(malchuyoth) in his commentary to Bamidbar (10:10).

1. To proclaim the sovereignty of the Almighty

since it was the custom to sound the shofar at

a coronation.

2. To herald the beginning of the ten days of


3. As a reminder to be faithful to the

teachings of the Torah, since the shofar was

heard at mount Sinai.

4. As a reminder of the prophets, the teachers

of righteousness, who raised their voices

like the shofar to touch our consciences.

5. To the sound of trumpets the Temple fell, and to

the sound of trumpets it will be restored.

6. As a reminder of the Akeidah, since the ram

which was substituted for Isaac was caught

in the thicket by its horns.

7. To inspire awe (“Shall the shofar be blown in the

city and the people not be afraid?”).

8. As a summons to the Heavenly Court on the

Day of Judgement to be judged.

9. As a reminder that the shofar will call

together Israel’s scattered remnants to

return to the Holy Land.

10. As a reminder of the day of resurrection, the

return to life.

Page 12 Hamaor / September 2009


It is interesting to note that five of these reasons are

for “practical” purposes (to call, to proclaim, to herald,

etc) and the other five (shown in bold) are “to remind

us” of our history, our heritage and our future destiny.

As it happens, the first group fits nicely into the

concept of Yom Teruah and the second group into Yom

Zikhron Teruah.

This dichotomy between the practical and spiritual

reasons for blowing the shofar has been the subject of

some challenging and animated debates among our

Sages over the centuries. A relatively recent exchange

of fiery letters on this issue took place between Rabbi

Shmuel David Luzzatto (the Shadal) and Rabbi Elijah

Benamozegh (*) of Leghorn. According to the Shadal

the sound of the shofar had no other purpose but to

announce the beginning of a new year at a time when

there were no printed calendars (along the lines of R’

Saadia Gaon’s reason 2), in the same way as on the

10th of Tishri the shofar was blown to herald the

beginning of the Jubilee Year.

At the sound of the shofar on the forthcoming 2nd

Tishri (1st Tishri 5770 is a Shabbat), may He remember

us for a year of Peace, Health and Success.

On behalf of my colleagues at Head Office and myself,

I would like to wish a Kesiva v’Chasima Tovah to the

whole of the Federation family.

(*) Rabbi Elijah ben Avraham Benamozegh (1822-1900)

was an Italian Rabbi and philosopher, born in Leghorn of

Moroccan parents and served as a rabbi and professor of

theology in the rabbinical school of that city. He was the

author of a commentary on Chumash (Em la-Mikra) and

various other important works including a refutation of

the Shadal’s Vikku’ah al ha-Kabbalah, in which R’

Luzzatto had disputed the antiquity of the Zohar.

R’ Benamozegh thought that this was a “nice but

rather childish” explanation and, taking a diametrically

opposite position, claimed that the sound of the shofar

had the purpose of attracting the Almighty’s attention

onto us men, particularly at a time when war or other

natural or spiritual calamities endangered the well

being of the country: the first day of Tishri, being the

Day of Judgement was one such occasion, because of

the danger of being subjected to heavenly punishment.

In R’ Benamozegh’s opinion, Yom Zikhron Teruah is a

day of remembrance but not only for us. It is also a

day when we ask the Almighty to remember that we

are humble human beings and that we need His help

and support.

Perhaps this is the reason why the pasuk in Vayikra

omits to mention “for you”. The commandment to

remember on Rosh Hashana applies to men and the

Almighty alike.

Hamaor / September 2009

Page 13



By Rabbi Alan Lewis, Rav of Edgware Yeshurun

Every Amidah for every Shabbos

and Yom Tov consists of seven

Berochos. The exception

to the rule is Musaf

Rosh Hashonoh which

contains nine blessings.

The obvious question is why is

this so? Or maybe we should

really ask what is the

significant and symbolism of

the number 9?

A number of years

ago an Odom Godol

(a great man) pointed out something extremely

enlightening to me about this number which, to be

honest, I had never noticed before. If you take any

multiple of 9 and add the digits you will find

that they will either add up to 9 or a multiple

of it. So for instance 9x3=27. Add the

digits 2 and 7 and you get 9. Similarly

9x49=441. Add the digits 4+4+1 and

once again we arrive again at the

number 9.

It is interesting to note that the Gematria

(the numerical value) of the word Emess

(truth) is 441; Aleph(1) + Mem(40) +

Soff(400) = 441. This word Emess

comprises of the first and last letters as well

as the middle letter of the Alef Bais. This is to

teach us that the truth can always reach to the

extremes as long there is a connection to the

middle / centre point.

The uniqueness of the number 9 is the fact that no

matter how great its multiples, by adding the digits

there will always be a connection to its origin, 9.

Something is always indivisibly true as long as it can be

traced back to its everlasting foundations. This is why

the Jewish people are still around today. For it is the

result of actions of unshakable truth from our

forefathers Avrohom, Yitzchok and Ya’akov and the

great revelation of truth at the giving of the Torah at

Har Sinai that made us into an everlasting nation.

On the first of Tishri, 5770 years ago, man was created

with the sole purpose of revealing the truth of Hashem’s

glory to the whole of creation. A child is born after 9

months of gestation inside its mother’s womb learning

the whole of the Torah. The angel who is teaching that

foetus all that is true, then smacks the top part of its

mouth and the child egresses from a world of total

clarity into a place of confusion. The Emess is seemingly

hidden because he has now forgotten all that he had

learnt. His challenge in the time that has been allotted

to him in this unclear world, is to bring back that truth

of the 9 months of gestation into his life.

The number that symbolises the truth is obviously the

number 9. It is no coincidence but rather a reflection of

the divinely inspired wisdom of Chazal (our Sages of

Blessed Memory) that on Rosh Hashonoh, the

birthday of man, the Anshai Knesses Hagadolah

(the men of the Great Assembly) composed a

Musaf service comprising of 9 blessings. This

was to teach us that on the birthday of

mankind the goal of man is to bring the

truth of the Omnipotent into our own

personal lives and the lives of others.

If there was ever a time when the Jewish

human individual seeks desperately for

inner peace and true meaning to his or her

life, it is now.

If there was ever a time when there is such a

sustained onslaught from certain sections of

the human community to demean us and curse

us into non existence, it is now. If there was ever a

time when our frustration in not being able to convince

others of the injustice that comes our way as a people is

so painful to bear, it is now.

In sets of 9 sounds, the ram’s horn the Shofar is blown at

the beginning of the year to remind us and reawaken us

to the truths of why we are here in this world and this is

powerfully reflected in the 9 benedictions of the Musaf

service on Rosh Hashonoh.

May the year ahead be a time where the truth of Hashem

Yisborach will be openly revealed to all His creation.

Page 14 Hamaor / September 2009


“The Role of Women in the Federation

By Sarah Anticoni

I recall as a child being told by my

teachers that there were two key

institutions in Jewish life; the

home and the shul. I was and

remained perplexed as to why

women had to play a

limited role in the shul

when they appeared to

dominate the home! As I

grew older, I came to

appreciate that I was not

the only one who felt

troubled by the disparity between what appeared to be

socially acceptable roles within schools and the

workplace and yet the shul remained a male domain.

Surely Israel’s democracy should act as a beacon and

example? Would the shattering of glass ceilings in the

commercial world not change the dynamic of shul

meetings, where men spoke and women catered?

Many had probed this issue but in September 2007 our

President, Mr Alan Finlay, agreed to take the first step

in hearing the views of the women of the Federation

and a small working group of those who volunteered

for the role was formed. Not all shuls chose to

participate. We were fortunate to have halachic input

and guidance from our Rosh Beth Din Dayan

Lichtenstein and a constructive dialogue began.

It was clear that whatever hopes and views might have

been expressed for immediate and long overdue

overhaul of the position, we all first had to understand

and appreciate the halachic context which curtails

women carrying out certain roles.

of a woman holding a position or appointment

(‘masimos’). Forbidden appointments are further defined

as being limited to “sroro”, a position of authority. It is

also necessary to explore any issue of tzniyus.

Once the working group of women, who had always

actively participated in communal shul life, understood

this concept, we began to explore a variety of possible

options. We were looking for clear working solutions

which could operate within the halachic context. It

certainly helped to have mothers and grandmas as well

as working professionals and homemakers to explore


We wanted to see how women (and we looked at

single women; divorcees; widows and married women)

could vote; sit on a board of management and

participate in Council business. We addressed the usual

business of shul boards and identified quickly that

women could not hold the positions of President or

Honorary Officers. However, if the role of treasurer was

an administrative function, there was no reason why

the post could not be held by a woman.

The Dayan also suggested the use of referenda on

specific issues (e.g. appointment of a rabbi or moving

shul premises). It became clear that women voting for

women whilst halachically acceptable did not

necessarily go far enough for some. One particularly

inventive concept was to ask the rabbi or Dayan to

identify in advance, agenda items which might have

halachic issues and upon which women could not vote,

thus allowing the vast majority of shul business to be

conducted with women on the board.

I cannot underestimate the huge amount of time and

effort that was expended by the Dayan in listening to

the range of views and then researching the position

and finally producing his psak din dated 4th December

2008. If you have not yet read it, I commend it to you to.

I would not be presumptious enough to summarise the

content as fully as might be necessary to fully

appreciate the complex area but in essence, the

difficulty lies within the interpretation of the prohibition

Page 16

The ideas we had were discussed with the Dayan and

further honed and then aired within individual shuls.

It was important to know what other members (not

necessarily just women) felt about some of the

proposed changes before seeking to implement them

and so two consultation meetings, the first at Ilford

Federation on 13 May 2009 and the second at the

Yeshurun Synagogue on 3 June were arranged and

Hamaor / September 2009


well attended. We had an opportunity on both

occasions to hear the Rosh Beth Din’s clear views on

what steps could now be taken by shuls and the

President’s views too.

The Panel at the Ilford meeting

(Photograph by Brian Ash)

The meetings were not limited to discussion on the role

of women. The Federation constitution (which is the

document which sets out within any organisation the

roles and function of its members) was drafted in 1935

and has never been amended! The President wanted to

discuss the governance of the Fed in all its guises. This

included defining who were members and what their

role as trustees might be; what the objects of the

Federation are to be; the internal management

structure as well as that of the Council; how elections

to office should be conducted; how resolutions could

be brought to Council as well as financial

arrangements of the Fed as a whole. It was quite a tall

order to cover in an evening.

The meetings gave useful feedback on a number of

ideas for change as well as raising a fair few new

dilemmas to address (for example, is it halachically

acceptable for a wife to hold her husband’s vote as a

proxy and what are the tznyiut issues that arise from

exercising such a vote?).

The momentum has gathered steam to find and

implement a range of practical solutions without any

further delay to ensure that all women who hold

membership in their own right can participate at shul

board and council level. The Honorary Officers have made

it clear that the constitution should be redrafted (by the

lawyers) and that they intend for it to be approved by

council and in place no later than Spring 2010.

Thanks to all women (and men) who have given their

time so generously to date. I salute your tenacity,

patience, dedication, imagination and humour. The

journey has been long, the route far too convoluted for

some and the destination may not be clear for all

constituent shuls. Perhaps we should have used sat nav?



The Federation Burial Society offer a wash down service for members who wish to

ensure that their loved ones’ memorial stones are kept in good order. The washing is

carried out once a year in the summer, in time for Rosh Hashana. Please note, this

service is offered only for new stones or ones that were erected in the last 2 years. For

any older stones, please contact one of our approved stone masons.

For more information about our service, please contact Head Office on

020-8202 3903

Hamaor / September 2009

Page 17


The Rosh Hashana Duet

Maureen Kendler is Head of Educational Programming at the London School of Jewish Studies

The cathartic Avinu Malkeinu

prayer which we recite on

Rosh Hashana asking “Our

Father Our King” for

forgiveness ends on a note of

despair, saying “we are empty

of good deeds.” It is a

moment of supreme humility,

where our self-esteem

momentarily shrivels. If the

last line of the Avinu

Malkeinu was a sound it would be the cry of the shofar,

a painful, pleading wail.

Why is the shofar the key iconic sound of Rosh

Hashana? The two source texts in the Torah for Rosh

Hashana (Vayikra 23:24 and Bamidbar 29:1) refer to

this day as Yom Teruah, a day of “blasting” or a day to

“commemorate a blast.” But it does not specify which

“blaster” of the Jewish orchestra should make this

noise: the shofar is not mentioned. And there are two

Biblical instrumental candidates for the job. In the

Torah and the Temple, a silver trumpet - a chatzotzrah

- makes the teruah and tekiah sounds just as loudly as

a shofar.

After a debate in the Mishnah (Rosh Hashana 3:3) the

shofar won over the trumpet for being blown on the

New Year. The link with the Akeida, the sacrifice of

Isaac, and the sounding of the shofar on Mount Sinai

surely contributed to that decision. Also, the shofar is

associated with a submissive demeanour, whereas the

trumpet has more triumphant, military connotations.

The Rabbis of the Talmud (Rosh Hashana 26b) chose a

twisted ram’s horn over the long, straight horn of the

wild goat because the lowly, contorted ram’s horn suits

our Avinu Malkeinu mood.

strengthen us today”, with six verses repeating that

message in different ways, to which we all say Amen.

Rabbi Simhah Bunim of Przysucha (1765–1827) wrote:

“A person should have two pieces of paper, one in each

pocket, to be used as necessary. On one of them is

written, ‘The world was created for me,’ and on the

other, ‘I am dust and ashes.’ The Kotzker Rebbe (1787-

1859) added that the trick is to know which piece of

paper to take out and when.

A friend once told me when he was in high school, the

head teacher called him and a classmate into his office.

They were threatened with a good hiding. My friend

was silent. His classmate talked and talked. When they

left the office the classmate challenged my friend:

“Why were you so quiet?” He replied: “Look, we got

caught, didn’t we?” His classmate said, “Yes, we got

caught, but you’ve got to talk back, keep talking, give

yourself a chance to influence the outcome.”

Surely that should be us on Rosh Hashana – our

prayers give us that chance to keep talking, keep trying

to do all we can to “influence the outcome.” Maybe we

need to fold up the “dust and ashes” paper a little and

smooth out the other one that reminds each of us

“that the world was created for me.” We must have the

belief and self confidence that we can be an agent for

good, to stand up straight as well as bow in humility.

We have to create and orchestrate for ourselves a

shofar-chatzotzrah duet in which we are both proud

and humble at the same time. May we all be given the

guidance to know how and when to blow our own

trumpet, and to cry with compassion at the sound of

the ram’s horn.

But the spirit of the assertive, confident chatzotzrah is

also part of the Musaf service which closes by

proclaiming to God: Hayom Te’amtzainu, “You will

Learn more at


Page 18 Hamaor / September 2009

Wishing your community a Happy & Healthy New Year


A Time to Speak – Controversial Essays

that can change your life

by Martin Stern (Devora Publishing, 2009)

Reviewed by Dr Yaakov Wise, University of Manchester






















































































Controversial Essays That Can Change Your Life





Controversial Essays

That Can Change Your Life

By Martin Stern

The author is well known for his

sometimes-controversial writings in defense of

Torah Judaism. His words elucidate an

authentic Jewish view on an array of

provocative subjects, and he doesn’t mince

words with those who seek to dilute the

beauty that Judaism has to offer.

You’ll discover:

• A new level of understanding of the

Shema, tefillin, mezuzah, tzitzit;

• The terrible repercussions that have

occurred because of a lack of decorum

in the synagogue;

• The correct response to the missionary


• What it means to be a “Kiddush Widow”;

• How to avoid being overly pious at

other people’s expense;

• The importance and use of the major

Gemmatria systems;

...and much, much more.

The author’s dynamic “Dear Chaim”

letters allow him to present some of the

pressing issues that confront synagogues the

world over. Included is a novel way to “make

your simcha a simcha for everyone.”

A Time to Speak speaks to everyone.

Thought-provoking and controversial, it

reveals why Judaism continues to be such a

vibrant, dynamic way of life.




Martin Stern will be familiar to most readers from his

many letters in defence of Orthodox Judaism that have

appeared in the Jewish press over the years and his

articles on liturgical and social problems affecting the

Anglo-Jewish community. In this book, he has expanded

on some of these issues together with authoring other

essays on a wide range of Jewish subjects.

To name but a few there is a detailed analysis of the

concept of Torah min Hashamayim that clarifies the

definition of the doctrine and shows how non-Orthodox

groups so distort it as to render them as separate

religions. His tongue in cheek parody book review of the

so-called Higher Biblical Criticism exposes the absurdity

of its purported reconstruction of Jewish history on the

basis of supposed early sources underlying the Torah

text. It is regrettable that more of his many writings

against the deformers of Judaism were not included but

the author promises a second volume in due course.

The longest essay, on some ideas that can be found in

the Shema, is particularly interesting and it will be

impossible for anyone who has read it ever again to

rush off its recitation without deeper thought. In

another essay on the collections of verses like Uva

Letsion, the author shows how our Sages used the

siddur to arm the ordinary Jew against the

blandishments of the early Christian missionaries by

making them familiar with Biblical verses that

contradicted some of their arguments, something that

is needed even in our times.

His research into the Maoz Tsur has revealed the

existence of several extra stanzas that had been

suppressed in order to avoid the problem of falling foul

of Christian censors. They shed a fascinating light on

the way Ashkenazi Jews in Central Europe in the early

modern period reacted to the pressures of the

surrounding culture.

In the section on shul behaviour, he decries the lax

attitude that gives a semblance of validity to the critics

of Orthodoxy and describes the traditional attitude to

talking in shul and its repercussions throughout the

ages. Following in the tradition of Rabbi Yisroel

Salanter, he decries the super-piety assumed by some

who ignore the problems they may cause their fellows

and the excesses in simchah celebrations that put

pressure on others to exceed their budgets to “keep up

with the Cohens”.

The author’s dynamic ‘Dear Chaim’ letters allow him to

present some of the pressing issues that confront

synagogues the world over such as the problem of

meshullachim collecting at inappropriate times. This

format is also used to give some extremely

Page 20 Hamaor / September 2009


sympathetic advice to those who are confronted with

leading services on becoming an aveil.

His empathetic approach is highlighted in his essay

“The Kiddush Widow” that discusses the problems

faced by mothers of small children who are

housebound on Shabbat in the absence of an eiruv.

One reader even commented that it was so true to life

that she could not believe it was written by a man!

In addition he has included a few of his less technical

mathematical publications that shed light on Jewish

themes, an analysis of the nature of language and an

insightful discussion of women’s issues.

As the Chief Rabbi, Lord Sacks writes, “Martin Stern has

long been a forceful and intelligent defender of

Orthodoxy and in this collection of his writings he offers

a rich feast of insights into Jewish prayer, Jewish life and

Jewish faith.” The reader may agree or vehemently

disagree with him about any number of topics but one

thing is clear he won’t be bored by this controversial,

thought provoking and provocative defence of Judaism.

Available from Borders and most Jewish booksellers

and, on line, from Amazon.com

About the Author

MARTIN STERN studied mathematics

at Cambridge University, where he received a

bachelor of arts degree and continued his

research in Oxford, receiving his master of

arts degree. He took up a post as Lecturer in

Mathematics at the John Dalton College of

Technology, later named Manchester

Metropolitan University.

Beginning in 1985, the author became

involved in defending Torah Judaism in the

more secular Anglo-Jewish press, and

developed an interest in liturgical and social

problems affecting the Jewish community. He

was particularly active in the largely successful

campaign to combat the attempts of the

Masorti (Conservative) movement to establish

itself in Manchester. In more recent years he

has used his epistolary skills to defend Israel

against its detractors, both in the more secular

Anglo-Jewish and general non-Jewish press.

He is well known for his forthright

approach, and refusal to bow, to political

correctness of any kind – something that has

led, on occasion, to abuse by those who

cannot tolerate independent thought.







These are some of the words used to describe

Martin Stern’s A Time to Speak.

You may agree or disagree vehemently with the

author about any number of topics he discusses. But

one thing is certain:

You won’t be bored by the insights of this eclectic

defense of Judaism.

“Martin Stern has long been a forceful and intelligent defender

of Orthodoxy, and in this collection of his writings he offers us a rich

feast of insights into Jewish prayer, Jewish life, and Jewish faith. His is

a fine mind, a caring heart, and an infectious spirit.”

Chief Rabbi Sir Jonathan Sacks

“Martin Stern has produced an innovative work – part original

scholarship, part provocative polemic – that will entertain, inform,

and challenge both the academic scholar of Judaism and the

observant and engaged member of the Orthodox community. His

breadth of interests is impressive, perhaps indicative of his origins in

the Torah im Derech Eretz School of German Orthodoxy. A book to

be studied and contemplated as it reveals much of the ancient

wisdom of Israel for the contemporary, skeptical age.”

Dr. Z. Yaakov Wise,

Centre for Jewish Studies, School of

Arts Histories & Cultures, University of Manchester




ISBN 978-1-934440-41-4 U.S. $24.95


9 781934 440414

Dr Z Yaakov Wise, MA, PGCE, Ph.D, MIfL, MCIM, MCIPR

Freelance Historian, Lecturer, Journalist and

Broadcaster, Hon. Research Fellow, Centre for Jewish

Studies, School of Arts Histories & Cultures, University

of Manchester. Associate Lecturer in Public Relations,

Department of Communication, Media & Journalism,

Sheffield Hallam University. Feature writer: Jewish

Tribune & Jewish Chronicle London & Jewish Telegraph

Group, Manchester. Reviewer: Journal of Jewish Culture

& History. Consultant to BBC Radio and TV and the

Anglican Diocese of Manchester on Orthodox Judaism.

The Dayanim, Chief Executive and Head Office Staff

extend their warmest wishes for

A Ksiva Vachasima Tova

to all Members of the Federation of Synagogues and their Families

The President and Honorary Officers

extend their warmest wishes for

A Ksiva Vachasima Tova

to all Members of the Federation of Synagogues and their Families

Hamaor / September 2009

Page 21


Return to der Heim

Mark Harris has made several trips to Poland, the homeland of his ancestors

IN June 1999, as my aircraft

landed at Warsaw’s Okecie

Airport, I’d shed more than

a tear or two. This was a

first pilgrimage for me to the

land of my forebears, who’d

possessed the remarkable

prescience, and courage,

to leave the gritty

industrial city of

⁄Lódź for an alien England as long ago as the 1870s. I’d

reflected that my emotional response related as much to

the Nazi Holocaust of millions of European Jews on

Polish soil between 1939 and 1945 as it did to the timely

salvation of at least some of my relatives, moving me to

make a personal statement about Jewish continuity.

In more recent times, since Poland joined the European

Community, I’ve been back to the country often,

concentrating to date on Warsaw, ⁄Lódź, Poznan,

Cracow and Lublin. In September 1939, when

Germany’s jackbooted armies invaded, between three

and four million Jews lived in these cities, and in towns

and villages across the nation. By the end of Hitler’s

war, a ghostly remnant of death camp survivors

attempted to return to the areas from which they’d

been driven. Only to be met with local pogroms,

notoriously in Kielce, and an utterly unsympathetic,

Soviet-sponsored regime that hardly encouraged the

early restoration of Jewish communal life.

Today, an estimated 8,000 (largely elderly) Jews live in

Poland, mainly residing in Warsaw, Cracow and ⁄Lódź,

out of a total population of 38 million. In the museum

of Lublin castle, which from its hilltop location once

commanded the town’s Jewish ghetto, I viewed a

remarkable painting. “The Reception of Jews in Poland”

by Jan Matejko depicts the admission of Jewish

refugees by Prince W⁄ladyslaw Herman in 1096. As I

contemplated the large canvas (and, undeniably, on my

journeys through this new EC member state) I felt a

compelling sense of national affinity, despite the long

history of Polish anti-Semitism. This somewhat

incongruous sentiment could stem from a belief that my

roots lie deeper, and my Jewish heritage extends further

back, in Poland than in Britain. (Indeed, my birth

certificate reveals my Polish surname as “Lezefsky”.)

Even though the Jewish presence in Poland is now

statistically diminutive, there has been a gradual

revival of communal life in some of the major cities,

especially since the demise of communism (20 years

ago last June) inspired primarily by Lech Wa⁄lesa’s

Solidarity movement. In April 2008, I was in

picturesque though touristy Cracow when the Prince of

Wales opened a Jewish Community Centre in Kazimierz,

the town’s old Jewish Quarter. At the dedication

ceremony, the prince, who’d contributed financially to

the project through World Jewish Relief, said: “You have

borne witness to some of the darkest clouds of human

history right up to today, when a new and important

chapter is opening”. Thadeus Jakubowitz, president of

the community since 1997, observed that the new

building was “a dream come true”.

Surprisingly, many enthusiastic Gentiles are responsible

for the renewal, preservation and continuation of

Poland’s Jewish cultural heritage. One example of this is

the organisation of the month-long, summer Jewish

Festival in Cracow, where several ancient shuls, mostly

museums now, are open to visitors. Also, the Jewish

Cultural Centre in Kazimierz has a number of non-Jewish

staff; its April 2008, 65th anniversary screening of

archive film about the ill-fated Warsaw Ghetto Uprising

had a 30-strong audience that included just a couple of

local Jewish people (and me). Another illustration is the

capital’s 390-seat Yiddish Theatre, where a vast majority

of the repertory company as well as any audience are not

Jews. I’ve enjoyed some excellent productions there,

including a musical about the artist Marc Chagall.

Unfortunately, on my last visit to Warsaw this year I

narrowly missed a new staging of “Fiddler on the Roof”.

I’ve davened on Shabbat in several synagogues in

Poland. These have ranged from the first city’s beautiful

19th century No´ zyk Synagogue, which singularly survived

(as a fodder warehouse and stabling facility) the German

wartime occupation and the destruction of the Warsaw

Page 22

Hamaor / September 2009


inspirational efforts at the community’s Purim

festivities. The Megillah Esther recitation was actually

filmed by Polish National Television for broadcast the

following weekend. Luckily, I was able to view an early

edit, which included footage of Rabbi Keller in his

streiml and long black coat dancing around the little

shul with me grasping his arm. Several young families

enhance the kehilla, which boasts a Sunday cheder for

a dozen children. On Purim night, dressed in colourful

costumes, they delighted everyone.

The Nożyk Synagogue in Warsaw

Ghetto in 1943, to the smallest, oldest, quaintest and

most atmospherically active Orthodox shul in the country.

This is the famous Remuh Synagogue in Kazimierz. The

father of the legendary Rabbi Moses Isserles, who

famously authored “The Tablecloth” (a combined religious

and legal work relating to Ashkenazi customs), founded

the house of worship in 1553. The Isserles family is

buried in the centuries old, now painstakingly restored

cemetery that arcs around the shul.

Possibly the warmest communal welcome I’ve received

was in ⁄Lódź, the city of my ancestors and once home

to virtuoso pianist Arthur Rubenstein, where I enjoyed

an exhilarating Purim this year. In an enclave not far

south of what was the town’s infamous wartime ghetto

of “Litzmannstadt”, where you can yet see many

decaying (and amazingly still lived-in) tenements

interspersed with rows of drab Stalinist housing blocks,

stands the busy Jewish Community Centre. One

Shabbat, I prayed in its white-walled prayer room

alongside 16 men (with a handful of women in the

adjoining, partitioned area). With no Levi present, I had

the honour of being given the second aliyah. On the

bimah, I met the Polish-born, ultra-Orthodox Rabbi

Simcha Keller, who has accomplished so much in

revitalising the town’s 500-strong community during

his 15 years as its spiritual leader.

I witnessed some marvellous instances of this

charismatic minister’s wonderfully warm and

Hamaor / September 2009

Purim night 2009 in the Lódź JCC shul; Rabbi Simcha Keller

wears a streiml

After the reading, some 50 congregants attended a

splendid sit-down supper in the Centre’s professionally

run and truly superlative kosher Café Tuwim (I loved its

tasty jellied carp), named after the city’s once eminent

Jewish poet, Julian Tuwim. As the vodka and slivovitz

was poured (commendably generously) by the Israeli

owner, Rabbi Keller entertained us with heartfelt Purim

zemirot followed later in the evening by some soulful

and poignant old melodies which he played, amazingly

expertly, on his tuneful flute. Sitting only a few hundred

metres from the boundary of what was the Nazis’ most

notorious ghetto, and relishing the community’s cosy

celebration of Purim, I pondered how incredibly the spirit,

faith and hope of Judaism were alive again in ⁄Lódź.

Sadly, but perhaps not unexpectedly, this wasn’t quite

the situation in other Polish towns. When my eyes first

beheld the pathetic, dismal and emasculated hulk,

Page 23


which is all that remains of Poznan’s magnificent

former Great Synagogue, I couldn’t stop the salt

droplets from welling in their corners. After the

German blitzkrieg into this main city of North Western

Poland, the Nazis desecrated the beautiful, copperdomed

shul, dedicated in 1907 for 1,200 members, and

converted it into a swimming pool and rehabilitation

centre for Wehrmacht troops. The city’s 2,000 Jews,

whose history goes back 900 years, were deported to

ghettoes, concentration camps or slave labour sites. A

few hundred trekked home after the war, but were

thwarted from re-establishing a viable community.

I discovered a similar story playing out in Lublin, a small

but lively university-city in South East Poland once

steeped in Jewish heritage and Torah learning. Jews

had lived here through the vagaries of good times and

persecutions for over 600 years. In the late 18th

century, the town became a vibrant receptor of

Hassidism. A plaque in what had been the old Jewish

Quarter recalls the long-vanished Hassidic prayer house

where the renowned Rabbi Yaakov Yitshok ha-Levi

Horowitz (“The Seer of Lublin”) resided. The equally

famed Rabbi Shlomo Luria (d.1537) founded the

community’s main synagogue, named Maharshal-shul

in his honour. Annexed to it was a smaller place of

worship called the Maharam-shul in memory of Rabbi

Meir ben Gedalia (d.1616). Below Lublin castle a stone

monument marks the site of the two buildings

completely destroyed by the Nazis.

By 1900, a thriving Jewish community made up 50

percent of Lublin’s population, its more successful

members (as in other Polish cities) living in mansions

beyond the ghetto areas after the granting of

residence rights. In 1939 there were 38,000 Jews in

the town; almost all of them perished in the gas

chambers of Belzec and Majdanek. Miraculously, a few

The surviving hulk of the former Great Synagogue of Poznan

Until only a few years ago, the building continued to

serve as a municipal swimming pool. In 2002,

ownership of the grim-looking and neglected

structure was re-transferred to the Union of Orthodox

Jewish Congregations in Poland. Apparently, there has

been a heated controversy about future use of the

building. This has probably stemmed from the fact

that there are barely 60 Jews residing in Poznan, a

leafy sophisticated metropolis of art, culture,

international trade fairs and 200,000 people. As I

understand it, a decision has now been made to

develop this last substantive evidence of the city’s

Jewish inheritance into a “Centre for Tolerance”,

whatever that may mean. There’s an active Jewish

prayer room in a redbrick house not far from the

degraded stump of the old shul; though I found the

tiny community, maybe justifiably, somewhat elusive.

The building of the former Yeshiva Hakhmei in Lublin

important Jewish buildings survived, including the

orphanage (wartime HQ of the German-controlled

Jewish Council), and the hospital (now a

gynaecological clinic). But perhaps most notable is the

Page 24 Hamaor / September 2009


impressive edifice of Yeshiva Hakhmei Lublin, founded

by Rabbi Meir Shapiro in 1930 (a superb echo of the

original established by Rabbi Shalom Shakhna). While

the SS burned the Torah academy’s 22,000 prayer and

study books and 10,000 learned journals, the basic

structure was unharmed. Only recently was it returned

to the Jewish community by the authorities.

There’s another building in the one-time ghetto area, a

prayer house set up by the guild of Jewish undertakers

and the sole post-war survivor of some 100 local shuls

and shteibls. Sadly, with just a couple of dozen, mostly

elderly Jews living in Lublin a regular minyan is

impracticable. Unfortunately, there was no Shabbat

service during my stay; though special arrangements

may be made when large touring groups from the USA

or Israel arrive in the city. From the opposite side of

the road, I could merely gaze forlornly at the

tantalising Star of David in one of the first floor prayer

room’s four arched windows.

of wealthy manufacturing tycoons and the

unpretentious headstones of more humble Jewish folk.

But millions of Polish Jews had no burial place, no final

tribute and no monument to be visited. I’ve recited

Kaddish in Auschwitz, Majdanek and other Nazi death

camps in Poland where Jewish men, women and

children were slaughtered on an industrial scale.

Invariably I leave behind the watchtowers and barbed

wire, wooden barracks and work shops, SS quarters,

cells and execution walls, gas chambers and crematoria

physically chilled, even on a warm day, my mind a

maelstrom of thoughts, emotions and prayers. Perhaps

the modest but evolving resumption of Jewish life,

spiritual and traditional, in today’s new generational

Poland represents a hopeful re-start for the community.

The mausoleum of Israel Poznanski, Poznan’s 19th century

textile tycoon

I’ve wandered through many ancient and “new” Jewish

cemeteries across Poland. Long after the Nazi

violations (thousands of gravestones were smashed or

removed for road, wall and camp construction), several

have been renovated and maintained with funding

from various Jewish charitable foundations. Hundreds

still visit the memorials of great rebbes from decades

long past, the huge 19th century marble mausoleums

Hamaor / September 2009




Loughton, Chigwell & District Hebrew

Classes, Borders Lane, Loughton

Co-ordinators: Mrs D Shilton and Mrs S Shine

Croydon & District Cheder,

The Almonds, 5 Shirley Oaks Road, Croydon

Co-ordinators: David and Ophra Gilinsky

Page 25


A Stillbirth is still a birth - Hoping to

help stillbirth parents

by Dan and Lisa Shaffer

Endorsed by Rabbi Shimon Weingarten, project made possible by Rabbi and Rebbetzen

Garson as a cross community initiative conceived under the auspices of Ohr Yisrael

Elstree Federation Synagogue. Please note some readers may find this distressing.

It’s 13 months since Lenni died and was born at full term

just after an uneventful labour and due to an

unexpected and random placental infection. No medical

intervention would have altered the outcome. Her

birthday and funeral took place on the same day.

05-06-2008 6:39 am

Lenni Veronica Shaffer born this morning sadly never to

take her first breath.

We are devastated and thank you in advance for your

kind thoughts.

05-06-2008 10:10am

Funeral 3pm Bushey all welcome at graveside.

It was only thirteen hours from the time when Lenni

emerged until she was placed underground. From the

warm, nurturing womb, to the cold, muddy grave.

Thirteen hours is not long. We wish that parents who

had been through a stillbirth would have been with us

at the hospital within an hour or two to help us navigate

through the pressing and difficult, time dependant

decisions that we had to make before our baby

daughter, Lenni, was buried.

This past year has been spent in endeavours markedly

contrasted to ‘normal’ parents of live newborns. We live

day to day life, cradling nothing but a palpable

emptiness, being fed and nurtured on shattered

fragments of mere hopes and dreams.

The club that no one wants to join; the leprous affliction

of a taboo bereavement.

In order to engage with parents who have had a

Page 26

stillborn baby, one must empathise with the

unimaginable pain of a life eagerly and excitedly

anticipated and then, just as you are just about to meet

you baby for the first time, disaster strikes. A life lost

before it has truly begun.

It is just too painful to imagine isn’t it?

If you think it is painful for you, how painful do you

think it is for me?

I wonder if you will avoid talking to me because you

simply do not know what to say...

I converse with a friend who has just plucked up the

courage to pick up the phone after a year as he has

decided that he might not be able to upset me now.

He should have picked up the phone and called a long

time ago but I guess, he just didn’t know what to say!

I don't look down on him though. I welcome his

contact and explain how talking to him about Lenni

affirms that she existed despite the fact that I have no

memories of her and I can't tell you anything about


All I have is a recording of her heartbeat on my phone,

some scan pictures and a black and white photo of her

after she had died and was subsequently born. Why

black and white? In colour, her complexion would be

deemed as too unnatural and upsetting for general

consumption. Babies should not be tinged with a

delicate hue of blue. Her photo is on my mantelpiece

beside those of my other two children, all in their

places in my family story.

Hamaor / September 2009


So he says to me, I was really sorry to hear about your

terrible tragedy last year, I think well why didn't you call

last year? But I say thank you so much for phoning, I

lead the conversation as my friend feels awkward. I lead

my friend through the specifics and let him know that

even though this is a difficult conversation, it is a

worthwhile one.

A stillbirth is still a birth, the same hopes and dreams,

just a corpse instead of a scream to cradle all too briefly.

I realise and articulate that in order for my friend to

empathise with my situation and experience, he must

put himself in my position and by doing so must go into

a very painful place in his heart where babies die. This is

just too painful for most people to do and so the leprous

affliction that could have been a conversation hangs in

the balance for the next person that is picking up the

phone and hesitating about whether to dial my number

or not.

To all those who are having to experience the death of

a stillborn baby, my heart goes out to you. Where do you

find the strength to carry on? The answer is: From

wherever you can.

Be ambassadors for lives that need you to express


I remember the feeling of skydiving down a ravine

without a parachute knowing that the only comfort

will be, that sooner or later, the ground is waiting to

come crashing up into me. I remember, today, double

taking that I wish I was cradling Lenni, arms going up

in reflex action.

Lenni lives on through our actions and her existence has

given us the opportunity to try and help other parents

who find themselves in the horrific circumstance of

expecting a first cry and instead, receiving a last breath.

At present, Jewish communities in the UK have no

centralised, organised and unified way of tackling the

incredibly challenging but unfortunately all too

Hamaor / September 2009

common issue of stillborn. Helpmelenni is a grass roots

project intended to support parents of stillborn

children from the moment their baby is born dead or

dies shortly after birth. The web based element is

intended to grow and evolve over time. With your help,

we hope that the website will mature into a valuable

and irreplaceable resource.

We have set up a stillbirth taskforce, initially to cover

NW London and The Home Counties to help people

within hours of their baby dying shortly before, during

or after, birth. We can help discuss your choices with you

in a neutral and non- judgemental way. We have been

in your situation and we know how difficult it can be to

lose your baby.

We can advise and help you navigate through the

choices surrounding naming, burial, registration of birth

and death, shiva, kaddish, watching over your baby's

body before the burial. We can help you wash and dress

your baby.

We can be with you every step of the way, or we can be

invisible if you want us to be, but you will probably not

know what you want, we didn’t.

But most of all, we can make suggestions based on our

experience of losing our own baby at birth. We can share

your experiences as you live through them with

understanding and compassion. We can also provide

you with suitable contacts for confidential and

appropriate religious and emotional support.

If you have been affected by this article or wish to be

involved in this project, Dan and Lisa Shaffer can be

contacted through the web pages at



Help us to help you

Page 27


Recha and Isaac Sternbuch

by Robyn Deutsch

developed a vast array of contacts

throughout Europe.

In 1938, Jewish refugees from

Germany and Austria poured over

the Swiss border and the

Sternbuchs provided food, clothing

and lodgings for them.

Recha glared at the Gestapo officer’s bloated face, cold

eyes, row of medals on his chest and a rottweiler at his

side. ‘I am Swiss. These Jews came on my initiative. I

am responsible for them. I would ask you to turn them

over to me. I am taking them into Switzerland’. The

officer’s face reddened with fury at the impudence of

this woman who wanted the release of a dozen Jews

at the Swiss border. He rose, stood threateningly in

front of her and hissed in her face: ‘How dare you! I’ll

send you away with these dirty Jews! I’ll rip up your

Swiss passport if you don’t disappear from here this

minute!’ The dog sniffed menacingly at her waiting

for an order to attack. Recha stood her ground, her

heart quaking, and replied quietly, ‘I’ll voluntarily join

them if you don’t turn them over to me. I am

responsible for them’. To her surprise, the Gestapo

officer released them, probably knowing he would have

no peace if he didn’t.

This is typical of Recha Sternbuch’s tenacity and desire

to save as many Jews as possible – thousands in fact.

Recha & Isaac Sternbuch’s names should be mentioned

in the same breath as Oscar Shindler and Raoul

Wallenberg but they sought no praise and refused


They were both born in 1905. Recha was a daughter

of the Chief Rabbi of Belgium, Rabbi Mordecai

Rottenberg, and Isaac was a son of a Russian Chasidic

rabbi who moved to Romania and then Switzerland.

They were renowned for their hospitality and the

steady stream of distinguished visitors to their door

proved invaluable in their future work having

Page 28

One would assume that many of the Swiss Jewish

families would have done likewise, but sadly this

wasn’t the case. Recha and Isaac were exceptional and

met with considerable opposition from their

community. Unfortunately, The Federation of Swiss

Jewish Communities, concerned over increased antisemitism

as a result of this influx, had no compunction

in denying assistance to refugees caught at the border.

In 1939, Recha was arrested for aiding and harbouring

refugees. She was imprisoned for a short time and

faced three years of legal proceedings before being

acquitted at a trial. Despite this, she continued her

rescue operations throughout.

HIJEFS (‘Hilfsverein fur Judische Fluchtlinge in

Shanghai’) was founded by the Sternbuchs to aid the

yeshiva and Torah scholars who had escaped to

Shanghai. The organisation, which was run with the

assistance of five skilled and influential individuals,

operated between 1941 and 1951 and its sustained

effort and accomplishments are beyond compare.

HIJEFS expanded its horizons as the need arose and

enlisted the aid of the Va’ad Hatzala, the rescue

committee of the American Union of Orthodox Rabbis

and became its Swiss representative. It was also greatly

assisted by the Polish Ambassador in Berne, Alexander

Lados and his aide Dr Julius Kuhl who permitted HIJEFS

to use Embassy facilities to send hundreds of

encrypted cables. The Papal Emissary, Monsignor

Philippe Bernadini granted Persona Grata status to

Recha to enable safe travel and helped them obtain

South American visas.

This article gives a small taste of the Sternbuch’s


Hamaor / September 2009


In 1940 the Sternbuch’s celebrated their only son’s Bar

Mitzvah. On that Shabbat, three refugees were

captured and were facing deportation to Germany.

Even though they were strictly shomer shabbat, the

Sternbuchs, placing the highest priority to save a life,

immediately went into action and by their efforts

obtained the refugees’ freedom. By the time their

rescue mission was complete they had missed their

son’s Bar Mitzvah.

In 1942, they alerted the world to the mass

deportations from the Warsaw Ghetto and warned of

the destruction of European Jewry. Although not the

first to raise the alarm, their cables, sent via the Polish

consulate were easily verified. Initially, President

Roosevelt did little and the American Jewish leadership

remained silent. It took three months of mounting

pressure from the Sternbuchs and Jewish communal

leaders until the State Department allowed the

information to become public, by which time 1 million

Jews had been murdered.

In the spring of 1944, when the Germans were sending

12,000 Jews a day by train from Hungary to Auschwitz,

the Sternbuchs were in the forefront of those who sent

pleas to the Allies to bomb the railway lines to

Auschwitz. Their cries fell on deaf ears.

They were also involved with the “Kastner train”. In

April 1944, Adolf Eichmann offered to Joel Brand and

Dr Rudolph Kastner, leaders of the Hungarian Jewish

community, a deal to exchange Jews for trucks. The

deal was highly controversial and fraught with

problems, but with Isaac Sternbuch’s financial backing,

a trainload of 1,684 people had safe passage from

Bergen-Belsen to Switzerland.

In September that year, following the limited success

of the “Kastner train”, the Sternbuchs approached Dr

Jean-Marie Musy, a former President of Switzerland

and personal friend of Himmler, to seek the release of

Jews from concentration camps. Musy and his son,

Benoit, met with Himmler on several occasions and

negotiated the release of the Jews for $1 million. The

Hamaor / September 2009

Sternbuchs pleaded for funding from the Va’ad

Hatzala, who were obliged to route the request via the

American Jewish Joint Distribution Committee, which

refused to countenance the deal. Nonetheless, on 7

February 1945, 1,200 Jews were released from

Theresienstadt, 2,000 Jews from the Ravensbruck

camp, and their efforts resulted directly in a further

100,000 Jews being freed.

Within a few days of the allied liberation of each

country HIJEFS sent aid to survivors and were

swamped with letters seeking help to trace relatives.

They were the focal point of contact for all activists.

In May 1945, shortly after the liberation of France,

Recha went on a mission to rescue Jewish children

who had been hidden in non-Jewish homes. She set

up two children’s homes in Aix-Les-Bains near the

Swiss border; obtained hundreds of entry visas to

France for Jews across Europe and founded two

refugee centres near Paris.

In July 1945 Recha visited Germany. Instead of staying

in hotels to which her UN documents entitled her she

insisted on sleeping in refugee barracks and made a

huge impression on everyone. She left her belongings

with them, arranged for packages to be sent and

brought out cases full of letters. Her appearances

renewed their faith. She ensured the religious needs of

the survivors were met in DP camps – establishing

kosher kitchens and synagogues.

In 1946, Recha made several trips to Poland where she

battled with the authorities to procure exit visas and

smuggled children out of the country. In the following

years she led many rescue operations across Europe,

often putting herself in great danger. She was

instrumental in the establishment of children’s homes

in Belgium, Germany, Czechoslovakia and Austria.

Recha died in 1971 on her travels and is buried next to

Isaac who predeceased her.

Information based on book ‘Heroine of Rescue’ by

Joseph Friedenson & David Kranzler

Page 29


Recipes by Denise Phillips

Preparation Time: 15 minutes

Parev: Will Freeze

Cooking Time: 30 minutes

Serves: 6 people

Wholesome Beetroot and

Carrot Soup


2 tablespoons olive oil

7 raw beetroots – peeled and roughly chopped

900g carrots – peeled and sliced

2 onions

2 cloves garlic – peeled and sliced

2 sweet potatoes – peeled and roughly chopped

2 litres vegetable stock

Salt and pepper – to taste


Sprigs of parsley

6 whole coriander seeds

Rosh Hashonah celebrations is a time for renewal and

repentantce – so why not continue this ideology with

renewing one’s eating habits and start the year with a

nutritious soup. Carrots and beetroot are also symbolic

at this time of year as the omens present us with the

thoughts of prosperity and a life of good fortune.

This colourful nutritious soup is perfect for family style

eating whether it is a Yom Tov or for a change a

different soup for Friday night. Soup is easy to serve

and can be made in advance which makes the cook’s

task straightforward. I like to boost the intake of

vegetables with a healthy content as much as possible

at any opportunity.

Page 30


1) Heat the olive oil in a deep saucepan. Fry the onions

and garlic for about 5 minutes until soft.

2) Add the carrots, beetroot, sweet potatoes, and

vegetable stock.

3) Bring to the boil and simmer for about 30 minutes

or until the vegetables are soft.

4) Pour into a blender and whiz until smooth. Return

to the saucepan and reheat. Season to taste.

5) Fry the whole coriander seeds in a dry frying pan for

2 minutes until slightly golden. Remove and crush with

a rolling pin or pestle and mortar.

To serve the stylish way:

Garnished with sprigs of parsley and crushed coriander


Hamaor / September 2009


Sicilian Baby Aubergine Salad

This is just the perfect salad for Shabbat and Yom Tov

as it needs to be made in advance for the flavours to

infuse and develop. Aubergines are particularly popular

in Southern Italy and in this recipe the basil, extra

virgin olive oil, lemon and garlic marinates the

vegetable so that they are succulent and tender.


Large bunch of fresh basil


1) Preheat the grill to its highest setting.

2) Place the aubergines, cut side up and brush with a

little extra virgin olive oil.

3) Grill for 10 - 15 minutes until slightly blackened

turning them over halfway through cooking.

4) To make the marinade, put the remaining oil, lemon

juice, vinegar, garlic, sugar, pine nuts, raisins and salt

and pepper in a jug and mix.

5) Place the hot aubergines in a dish and pour over the

marinade. Leave to cool, turning the aubergine once or

twice before serving.

To serve the stylish way:

Garnish with sprigs of basil

Apple Pomegranate Cake

This is quick to prepare and can be served with meat,

fish or a dairy meal. It is a tasty salad for a buffet table

and does not spoil with time.

You can use regular sized aubergines if you cannot find

the baby variety ~ just slice thickly.

Preparation Time: 10 minutes

Cooking Time: 15 minutes

Serves: 4-6 as a side salad


12 baby aubergines – halved lengthways

200ml extra virgin olive oil

Juice of 1 lemon

3 cloves garlic – peeled and finely chopped

2 tablespoons balsamic vinegar

25g pine nuts

2 tablespoons raisins

2 tablespoons granulated sugar

Salt and freshly ground black pepper

Hamaor / September 2009

Every Rosh Hashonah we repent for our sins and wish

for a happy and healthy New Year. Pomegranates have

a symbolic connection as they are supposed to have

613 seeds which correspond to the number of mitzvot,

and they are also a cleansing healthy fruit.

Page 31


Pomegranates have beneficial effects on heart disease,

haemorrhoids, fertility and blood pressure. A single

pomegranate provides 40 per cent of an adult's

recommended daily allowance of vitamin C, and is a

rich source of folic acid and vitamins A and E. One

pomegranate also contains three times the antioxidant

properties of red wine or green tea.

This cake is perfect for Yom Tov dessert served with ice

cream, cream or custard or use at tea time when extra

family / friends guests descend!

4) Add to the mixture, mixing thoroughly.

Fold in the apples and pomegranate seeds so that the

mixture is a soft dropping consistency.

5) Pour into the prepared cake tin.

6) Bake for 50 minutes until well risen and firm to the


Turn out on to a wire rack to cool.

To serve the stylish way:

Dust with icing sugar and ground cinnamon.

Preparation Time: 25 minutes

Cooking Time: 50 minutes

Serves: 8 people


450g eating apples, peeled, cored and chopped

1 pomegranate – remove outer skin

1 tablespoon vegetable oil – to grease tin

225g Self –raising flour

150g dark soft brown sugar

110g Unsalted butter or margarine

2 eggs, beaten

100ml soya milk / single soya cream (Alpro)/ milk

2 tablespoons clear honey, warmed slightly

1 teaspoon ground mixed spice

2 teaspoons ground cinnamon

2 teaspoons baking powder


Icing sugar and ground cinnamon


1) Pre-heat oven to 180°C: 350°F: Gas 4.

Line and lightly oil a deep 18 cm (7 inch) round cake tin

with non- stick baking parchment paper.

2) Cream together the butter, sugar, until light and


3) Add the eggs, a little at a time, beating constantly.

Stir in the flour, cinnamon, spice, milk /soya milk /

cream, baking powder and honey.

Get more pleasure from your cooking by

coming on a Denise Phillips Cookery Class.

And if you book one place you can get

another at half price – that’s £30 off.

Yom Tov Favourites -

Wed 9th or Thurs 24th September

Credit Crunch dinner Parties -

Sun 1st, Wed 4th or Thurs 5th Nov

Puddings and Pies -

Sun 22nd, Wed 25th or Thurs 26th Nov

Shabbat Lunch - Sun 26th Nov or Thurs 10th Dec

Friday Night Dinner - Sun 6th Dec or Wed 9th Dec

01923 836 456 or denise@jewishcookery.com

See www.jewishcookery.com for more details

Pleasure for less

Page 32 Hamaor / September 2009

Your essential Federation Magazine














0208 202 2263 (ask for Monica)


Mazal Tov wishes are extended to

the following people:


Mazal Tov to the following on the birth of

a child:

Dayan and Mrs Lichtenstein on the birth of their Grandsons

Dayan and Mrs Elzas on the birth of a Granddaughter

Rebbetzin Zelda Berkovits on the birth of a Grandson

Rabbi and Mrs Doron on the birth of a Grandson

Rabbi and Mrs Zaiden on the birth of a Grandson

Finchley Central

Mr and Mrs J Edel on the birth of their Son

Mr and Mrs H Dony on the birth of their Granddaughter

Mr and Mrs H Greenberg on the birth of their Grandson

Mr and Mrs J Silberman on the birth of their

Granddaughter in Israel

Mr and Mrs C Solomons on the birth of their Grandson

Mrs I Pollard on the birth of her third Great Grandson

in Israel

Mrs L Sacks on the birth of a Great Grandson


Frances Bookatz on the birth of a Grandson

Elaine and Alan Rubenstein on the birth of two Grandsons

Ruth Best on the birth of a Granddaughter

Natalie and Freddie Jacobs on the birth of a Great Grandson

Marion and David Levy on the birth of a Grandson

Sandra and Leslie Wajchendler on the birth of a Grandson


Leonard and Rosalind Conway on the birth of a


Michael and Loretta Goldstone on the birth of a Grandson

Machzikei Hadath

Rabbi and Mrs Pearlman on the birth of a Grandson and a


Mr and Mrs Eliezer Pearlman on the birth of a Son in Israel

Mrs Pearlman Snr on the birth of a Great Grandson

Page 34

Gaby and Miriam Goldstein on the birth of a Grandson

George and Ruth Blachman on the birth of a Great

Grandson in Lakewood

George and Ruth Blachman on the birth of a Great


Michael and Rachel Friedmann on the birth of a


Rabbi and Mrs Zeiden on the birth of a Grandson

Rachel and Reuven Megnaghi on the birth of a Daughter

Ohr Yisrael

Rabbi and Mrs Garson on the birth of a Nephew

Danny and Erika Conciero on the birth of a Son

Cyril and Margaret Blake on the birth of Twin Grandsons

Richard and Louise Shama on the birth of a Daughter

Eric and Brenda Brett on the birth of twin Grandchildren

in Israel

Eric and Glenda Deacon on the birth of a Granddaughter

Geoffrey and Jo Kay on the birth of a Granddaughter

Ed and Eva Perchick on the birth of a Son

Nitzan and Joanne Yaniv on the birth of a Daughter

Shomrei Hadath

Andy and Aviva Kaufman and Alfred and Louise Goldschmidt

on the birth of a Daughter and Granddaughter respectively

Moshe and Ruth Winegarten on the birth of twins, a

Granddaughter and Grandson for Shlomo and Susan


Aryeh and Judy Schleider and Shlomo and Susan Winegarten

on the birth of a Daughter and Granddaughter respectively

Arieh and Alyssa Gilbert on the birth of a Son

Daniel and Felicia Lightman-Epstein and Sir Gavin and Lady

Lightman on the birth of a Son and Grandson respectively


Rabbi and Mrs B Knopfler on the birth of their


Mr and Mrs Moishe Knopfler on the birth of their


Mr and Mrs Gerald Halibard on the birth of a Grandson

Hamaor / September 2009


Dr and Mrs Yossi Spitzer on the birth of their Grandson

Mr and Mrs David Grant on the birth of their Granddaughter

Mr and Mrs Yitzchok Kruskal on the birth of their


Dr and Mrs Yossi Adler on the birth of a Granddaughter

Rabbi and Mrs Dovid Silkin on the birth of their Grandson

Rabbi and Mrs Zvi Marmorstein on the birth of their


Mr and Mrs Y Y Adler on the birth of their Son

Mr and Mrs Y D Fagil on the birth of their Great Grandson

Mr and Mrs John Simmonds on the birth of a Granddaughter

Mr and Mrs Lezer Bloch on the birth of a Granddaughter

Mr and Mrs Shimshon Bloch on the birth of a Grandson

Rabbi and Mrs C Hoffman on the birth of a Grandson

Mr and Mrs Yaakov Greenberg on the birth of their Daughter

Mr and Mrs Marc Nerden on the birth of their Son

Mr S Dzialowski on the birth of their Great Grandsons

Mr and Mrs Benny Dzialowski on the birth of a Grandson

Mr and Mrs Yossi Englard, on the birth of a Granddaughter

Mr. S. Dzialowski on the birth of a Great Granddaughter

Rabbi and Mrs C Z Cohen on the birth of a Granddaughter

Mr and Mrs Avi Levison on the birth of their Daughter

Mr and Mrs Richard Kaufman of the birth of a Great


Mr and Mrs Dovid Ryness on the birth of their Great


Mr and Mrs Doni Kaufman on the birth of a Granddaughter

Mr and Mrs Dovid Ryness on the birth of a Grandson

Mrs Devorah Steinberg on the birth of a Great Grandson

Mr and Mrs Boruch Silverman on the birth of their Daughter

Mr and Mrs Boruch Silverman on the birth of their Grandson

Mr and Mrs S Z Hoff on the birth of a Granddaughter

Mr and Mrs Moshe Grun on the birth of their Grandson

Mr and Mrs Sidney Bradpiece on the birth of their Grandson

Mr and Mrs Richard Steinhart on the birth of their


Rabbi and Mrs Efriam Klyne on the birth of their Grandson

Mr and Mrs Allen Cohen on the birth of their Granddaughter

Mrs Devorah Roth on the birth of her Grandson

Rabbi and Mrs D Kirsch on the birth of their Granddaughter

Mr and Mrs Julian Cohen on the birth of a Grandughter

Hamaor / September 2009


Ray and Rochelle Antian on the birth of a Granddaughter

Ahron and Marlene Hadjizade on the birth of a Great


Lawrence and Ruth Simberg on the birth of a Great


Julian and Rina Greenaway on the birth of a Grandson

Stuart and Carol Niman on the birth of a Granddaughter

Robert and Jennifer Zeffman on the birth of a Grandson

Howard and Dalia Panas on the birth of a Son

Victor and Kathy Panas on the birth of a Grandson

Steven and Estelle Brown on the birth of a Granddaughter

David and Louise Frost on the birth of a Grandchild

Laurence and Ruth Taylor on the birth of a Grandchild

Hilary and Jonathan Raymond on the birth of a Grandson in


Hilary and Laurence Corney on the birth of a Granddaughter

Carole and Stuart Niman on the Birth of a Grandson

Stacey and Richard Taylor on the birth of a Grandson


Mazal Tov to the following:

Rabbi and Mrs B Knopfler on their daughter Esther’s


Finchley Central

Rabbi and Rebbetzin Telsner on their son Chaim’s


Machzikei Hadath

Brian and Channa Resnick on their daughter Yirat’s

engagement to Roni Weiss

Efim and Marina Rabinovitch on their daughter Natalia’s

engagement to Shawn Cooper


Rabbi and Mrs B Knopfler on the engagement of their

daughter Esther to Mr Avrohom Hoffman

Mr and Mrs Alan Lewis on the engagement of their daughter

Katya to Mr Akiva Gardner

Mr and Mrs Y D Fagil on the engagement of their grandson

Eli Apter to Michal Abudraham

Mr and Mrs Lezer Bloch on the engagement of their

daughter Shifra to Mr Naftoli Wolinsky

Page 35


Mr and Mrs Boruch Silverman on the engagement of their

son Aaron to Miss Esti Gould


Peter and Linda Hamilton on Ilana’s engagement to Dean


Richard and Sheryl Sandground on the engagement of their

daughter Rishelle to Alain Cohen


Mazal Tov to the following:

Dayan and Mrs Lichtenstein on their daughter Hadassa’s

marriage to Moshe Rubenstein of Manchester

Dayan and Mrs Elzas on their son Eli’s marriage to Ruchama


Rabbi and Mrs Godlewsky on their son Yechiel Yehuda’s

marriage to Leah Hersh

Rabbi and Mrs B Knopfler on their daughter Gittel’s marriage

Finchley Central

Mr M Davis on his marriage to Mrs N Moser

Mr Sam Rosengard on his marriage to Amy

Mr and Mrs P Westbrook on their son Rabbi Daniel

Westbrook’s marriage to Dalia Wieder


Brian and Linda Shane on their son’s marriage

Ashley and Hilary Kissin on the marriage of their son Elliot to

Suzanne Bright

Melvyn and Adele Elliott on the marriage of their daughter

Gemma to Benjamin

Machzikei Hadath

David and Flora Wieder on their daughter Dalia’s marriage

to Daniel Westbrook

Lawrence and Cynthia Kleerekoper on the marriage of their

son Anthony to Miss Naomi Rosenhead of Manchester

Mrs Sylvia Fishman on the marriage of her grandson

Anthony Kleerekoper to Miss Naomi Rosenhead

Ohr Yisrael

Martyn and Debbie Slyper on their daughter Gemma’s

marriage to Jez Roskin

Page 36

Shomrei Hadath

Rachel Harris on the marriage of her daughter


Rabbi and Mrs B Knopfler on the marriage of their daughter

Gitty to Mr Naftoli Hamburger

To Rabbi and Mrs Knopfler on the marriage of their daughter


Mr and Mrs Dean Kaye on the marriage of their son Joseph

to Miss Shoshana Bak

Mr and Mrs Danny Rotenberg on the marriage of their

daughter Michal to Mr Avi Moher

Mr and Mrs Binyomin Bokor on the marriage of their

daughter Chaviva to Mr Jonathan Milner

Rabbi and Mrs C Hoffman on the marriage of their son

Elchonon to Miss Chava Leah Litke

Mrs R Rotenberg on the marriage of her granddaughter

Rochel Soroh Rotenberg to Mr Akiva Moshe Dominitz

Mr S Dzialowski on the marriage of his granddaughter Miss

Dinah Zucker to Mr Simcha Fried

Mr and Mrs Yehoshua Steinhaus on the marriage their

daughter Elisheva to Mr Doniel Sharman

Mr and Mrs S Z Hoff on the marriage of their son Avrohom

to Miss Esther Shenk

Mr and Mrs Ralph Klajn on the marriage of their daughter

Nechama to Mr Elimelech Goldberg

Mr and Mrs Chaim Lubin on the marriage of their son David

to Miss Miriam Chabsa

Mr and Mrs Nososn Iwanier on the marriage of their

daughter to Mr. Avi Leiner

Waltham Forest

Rev Myers on his daughter Shulamit’s marriage


Rabbi and Mrs Alan Lewis on the marriage of their daughter

Batsheva to Mr Shimon Brodie

Rabbi and Mrs Alan Lewis on the marriage of their daughter

Shalva to Mr Joshua Zneimer

Alex and Anne Fleischman on their daughter Gabriella’s

marriage to Robin Landy

David and Margery Cohen on their daughter Gail’s marriage

to Yochanan Carroll

Susan and Stuart Lustigman on the marriage of their son

Jamie to Madeleine Collier

Hamaor / September 2009



Mazal Tov to the following:

Mr and Mrs Laurence Ross on their 30th Wedding


Finchley Central

Mr and Mrs E Amron on their 55th Wedding Anniversary

Mr and Mrs H Greenberg on their 25th Wedding Anniversary


Maxim and Barbara Segal on their 35th Wedding


Norma and Melvyn Weinberg on their 48th Wedding


Rita and Leon Newmark on their 45th Wedding Anniversary

Ohr Yisrael

Gideon and Joanne Krotosky on their 1st Wedding


Adam and Joelle Shenker on their 10th wedding anniversary

Shomrei Hadath

Alfred and Louise Goldschmidt on their 50th Wedding



Ian and Cheryl Colletts on their 20th Wedding Anniversary

John and Diane Sheer on their 25th Wedding Anniversary

Naomi and Julian Green on their China Wedding

Susie and Joe Holder on their China Wedding

Miriam and Leonard Spectman on their Coral Wedding

Richelle and Ray Antian on their Pearl Wedding


Mazal Tov to the following:

Mrs Zelda Berkovits on her son Noson Menachem’s



Doreen and Barry Bond on their grandson's Barmitzvah in


Hamaor / September 2009

Finchley Central

Mr and Mrs N Balkany on their son’s Barmitzvah

Mr and Mrs S Barnard on their son’s Barmitzvah

Mr and Mrs B Bernstein on their grandson’s Barmitzvah in


Mr and Mrs A Fisher son’s Barmitzvah

Drs E and N Lever on their third son’s Barmitzvah

Mrs S Langdon on her grandson’s Barmitzvah


Ronnie and Felicia Lawrence and Mark and Gill Saunders on

their grandson and son David’s Barmitzvah

Frances Oldstein on her grandson’s Barmitzvah

Howard and Claire Oldstein on their son Scott’s Barmitzvah


Simon and Andy Vellerman on their son Jamie’s Barmitzvah

Aaron Bermange’s Barmitzvah

Adam and Kane Orgel’s Barmitzvah

Ohr Yisrael

Albert, Naomi and Talya Samuelson on the occasion of

Joseph's Bar Mitzvah


Mr and Mrs Dean Kaye on the Barmitzvah of their son Osher

Mr and Mrs Danny Rotenberg on the Barmitzvah of their

sons Shammai and Yoel

Rabbi and Mrs Gavin Broder on the Barmitzvah of their son


Mr and Mrs David Wilner on the Barmitzvah of their son


Rabbi and Mrs Howard Hirsch on the Barmitzvah of their son

Yehudah Ze’ev

Mr and Mrs Ralph Klajn on the Barmitzvah of their son Sruli

Rabbi and Mrs Efraim Klyne on the Barmitzvah of their son

Yehudah Ze’ev


Mazal Tov to the following:


The 19 ladies on their Communal Bat Chayil:

Shirley Appleby

Page 37


Estelle Bashton

Frances Bookatz

Linda Conroy

Marion Grant

Deborah Hiller

Felicia Lawrence

Maxine Leckerman

Beatrice Lesser

Estelle Luton

Debra Montlake

Fay Montlake

Helen Myers

Rita Newmark

Gloria Rones

Gill Saunders

Raya Simons

Sandra Wajchendler

Jessica Wesil


Emma Pearlman’s Batmitzvah


Laurence and Amanda Nesbitt on their daughter Jessica’s


Rabbi and Mrs Lewis on their daughter Hadassah’s


Ayelet Besso-Cowan on her Batmitzvah

Frankie and Tony Branston on the Bat Mitzvah of their

Granddaughter Abigail

Hayley and Michael Simon on Yaeli’s Bat Mitzvah

Nigel and Liz Walfisz on Sara’s Bat Mitzvah


Mazal Tov to the following:

Finchley Central

Mrs L. Sacks on her 90th birthday


Hannah and Lauren Simon on their 21st Birthday

Valerie Gilmore on her Special Birthday

Page 38

Ephraim Chapper on his 3rd birthday and Upsher


Lennie Lieberman on his 70th Birthday

Ohr Yisrael

Len Cohen on his 65th birthday

Stephen Gilmore on his 70th birthday


Amanda Nesbitt on her Special Birthday

Mrs Helen Olivestone, wife of one of Yeshurun’s founders

Bernard Olivestone o”h, on her 101st birthday


Mazal Tov to the following:

Mazeltov to the Chief Rabbi, Sir Jonathan Sacks on his

appointment to the House of Lords


Reverend Mark Daniels on receiving Semicha

Finchley Central

Mrs L Sacks eldest son, Chief Rabbi Jonathan Sacks being

made a Peer of the Realm

Ohr Yisrael

Alf Shultz on his second Barmitzvah

Ohr Yisrael wishes Mark, Sarah and Talia Pitch success on

their recent “Aliyah”

Congratulations to Eden Biton on being granted 1st place

with the special "Achievement Award" in Yavne College,

Borehamwood. Congratulations to his sister Arielle who

came close second


Jeremy Van den Bergh on gaining a first class degree BEng

(Hons) from Birmingham City University

Daniel Gordon, son of Jeff and Yaffit who has qualified as a

medical doctor from UCL

Tova Hersch who has gained a 2:1 BA Honours Degree in


Tanya Abizadeh who has gained a first in Sociology from

Birmingham University

Hamaor / September 2009



We would like to welcome the following

new members:

Finchley Central

Naomi and Elliot Conway

Georgina and Harley Glass

Karen and Rafi Moss

Ian Needleman

Louise and Graham Silas


We offer condolences to:

Dayan and Mrs Ehrentreu on the loss of their son

Tom Zelmanovits on the loss of his Mother

Mr Melvyn Goldberg and Mrs Rochelle Chevern on the

passing of their mother Debby Goldberg, wife of the late

Stanley Goldberg o”h, former Elder of the Federation

Family Weinberg on the petirah of Rabbi Noah Weinberg,

founder of Aish HaTorah


The Family of the late Paul Rose

East London Central

The Family of the late Rebecca Krestin

Mrs Brill on the loss of her Husband

Jonathan Beninson on the loss of his father

Finchley Central

The Family of the late Basil Goldman

The Family of the late Thelma Sable

The Family of the past member Mrs Lucy Wosner in Israel

Fieldgate Street

Mrs Beryl Gayer on the loss of her husband Jack Gayer


Rita Newmark on the loss of her sister

The family of Lily Magen

The family of Joseph Blumenthal

Hamaor / September 2009

Len and Michael Summers and their family on the loss of a

wife and mother, Rose Summers

To the family of the late Lily Barry

To the family of the late Betty Burke

To the family of the late Milly Rabin

To the family of the late Beatrice Wilbey

To the family of the late Martin Sacks

To the family of the late Helen Goodman

Mrs J Reback on the loss of her sister

Mrs A Shine and family on the loss of her brother

The family of the late Jack Gayer

Mark and Darren Muster on the loss of their mother Norma


The Family of the late Solomon Strauss

Machzikei Hadath

Dr Clive Coleman on the loss of his mother

The family of the late Mrs Marion Wieder

The family of the late Mr Alec Cohen

The family of the late Mrs Lucy Wosner

The family of the late Mr David Lawrence

Ohr Yisrael

We wish a long life to Dan and Lisa Shaffer over the tragic

loss of their daughter Lenni Veronica Shaffer (Eliana Ronit

bat Meir Daniel), born 5th of June 2008 (2nd Sivan 5768)

sadly to never take her first breath. May Hashem grant them

the strength to get through this difficult time and may they

know no more sorrow

Shomrei Hadath

Herve Javice on the loss of his Father


Warren Singer on the loss of his Mother

Rachel Turetsky on the loss of her Brother

The Family of the late Sandra Dorothea Russell

Dov Reichmann on the loss of his Sister

The Family of the late Carole Goldblatt

Stuart Lustigman on the loss of his Mother

The Family of the late Thelma Sable

The Family of the late Sadie Hinden

Page 39


Keith Malkinson on the loss of his Father

To the family of the late Irene Saunders

To the family of the late Bryna Richman, on her passing

away at the age of 99

The Family of the late Nicola Rone

The Family of the late Arthur Vertes

Nina Duswick and family on the loss of her mother-in-law,

Eva Slackman

Karen Kropp and family on the loss of her mother, Blanche


Andy Harwood and family on the loss of his Father

The Family of the late Don Finkel

Peter Hamilton and family on the loss of his Father

Keith Malkinson and family on the loss of his Father

David Nagioff on the loss of his Father

Please send in all your personal announcements to:

Miss Monica Kohn, Hamaor, 65 Watford Way, London

NW4 3AQ or email:


We are delighted to print this edition

of Hamaor Magazine



PHONE: 020 8958 7000

MOBILE: 07976 707 916

E-MAIL: print@excodps.co.uk





Page 40

Hamaor / September 2009





Chairman: Mr A. Finlay

Director of Kashrus: Dayan M. D. Elzas

The following establishments are licensed by the

Federation Kashrus Board and are under the Supervision of the Beth Din

of the Federation of Synagogues:


5 Temple Fortune Parade, London NW11 020 8458 9090

Fax: 020 8458 3339


Piccadilly, London W1Y 8BX 020 7499 6321

Fax: 020 7290 7566

Mobile: 079 4115 3575




57 Church Road, London NW4 020 8349 2676


78 The Broadway, Stanmore, Middx 020 8954 6020


119-121 Brent Street, London NW4 2DX 020 8202 6845


82 Edgware Way, Edgware, Middx 020 8958 6910


23 High Road, Bushey, Herts WD23 1EE 020 8950 0400



87 High Street, Edgware 020 8952 2484


105 Brent Street NW4 2DX 020 8203 4567


86 Brent Street, Hendon NW4 020 8202 5575


60 Edgware Way, Edgware, Middx HA8 8JS 020 8958 7062


51 Brent Street, London NW4 2EA 020 8203 6031


134 Golders Green Road, London NW11 020 8458 8088


1&2 The Promenade, Edgwarebury Lane,

Edgware HA8 7JZ 020 8958 6840


103 Golders Green Road NW11 020 8458 7273


96 Brent Street, NW4 020 8203 7555


295 Hale Lane, Edgware 020 8958 1555


108 Regents Park Road, N3 020 8371 9222


56 Shenley Road, Borehamwood, Herts 020 8207 6203


98 Golders Green Road, NW11 8HB 020 8381 4080


339 West End Lane, NW6 1RS 020 7345 5554


53 Brent Street, NW4 2EA 020 8202 9911


157 Brent Street, London NW4 020 8203 8088


8 Princes Parade, Golders Green Road, NW11 020 8458 9483


110 Regents Park Road, N3 3JG 020 8371 1555


25 High Road, Bushey, Herts WD23 1EE 020 8950 0747


Brent Cross Shopping Centre, NW4 020 8203 7377


90-92 High Street, Edgware HA8 7HF 020 8951 0100

Hamaor / September 2009

Page 41

65 Watford Way, London NW4 3AQ

Tel: 020 8202 2263 Fax: 020 8203 0610

Email: info@federationofsynagogues.com


Federation of Synagogues

Honorary Officers

President: Mr Alan Finlay

Vice-Presidents: Mr Henry Dony &

Mr Benjamin Mire

Treasurers (Federation):

Mr Leon Newmark & Mr Paul Westbrook

Treasurers (Burial Society):

Rabbi Jeffrey Cohen &

Mr Michael Ezra

Beth Din

Rosh Beth Din: Dayan Y Y Lichtenstein

Dayan M D Elzas

Registrar: Rabbi Z Unsdorfer

Enquires to the Registrar

Tel: 020 8202 2263

Chief Executive

Burial Society

Administrator: Mr Dovid Zelmanovits

Sexton: Mr Noson Kahler

Tel: 020 8202 3903 Fax: 020 8203 0610

Out of hours answerphone: 020 8202 3903


Montague Road, Edmonton N18 2NF

Tel: 020 8807 2268

Upminster Road North, Rainham,

Essex RM13 9SB

Tel: 01708 552825

During the winter months both cemeteries

are open daily, except Shabbos and Yom

Tov, from 9am until dusk.

During British Summer Time gates are

open until 5pm and during the month of

Ellul until 6pm.

Dr Eli Kienwald

65 Watford Way, London NW4 3AQ Tel: 020 8202 3903 Fax: 020 8203 0610

Email: burial@federationofsynagogues.com

Burial Society



The cemeteries will remain open each day from Sunday 23rd August

to Friday 18th September 2009 until 6.00pm, Fridays until 3.30pm


19th & 20th September

From Monday 21st until Thursday 24th September until 5.30pm

On Friday 25th September until 3.30pm

On Sunday 27th September Erev Yom Kippur at 3.00pm


From Tuesday 29th September to Thursday 1st October until 5.00pm

On Friday 2nd October Erev Succos until 3.00pm


3rd & 4th October

Chol Hamoed Succos the gates will remain open until 3.00pm


TORAH – 10th & 11th OCTOBER


01708 552 825


020 8807 2268






Constituent Synagogues

Affiliated Synagogues


(Sha'are Shomayim). (Incorporating Yavneh Synagogue)

(in association with Springfield Synagogue)

202 Upper Clapton Road, London E5 9DH.

Secretary: W. Jacobs. Tel: 020 8989 5211.


The Almonds, 5 Shiriey Oaks Road, Croydon, Surrey CRO 8YX.

Tel: 020 8662 0011. Minister: Rev. David Gilinsky.

All correspondence to The Secretaries:

Mrs V Harris. Tel: 01883 348939. Mrs B Harris. Tel: 020 8726 0179.


30/40 Nelson Street, E1 2DE. Tel: 020 7790 9809,

Secretary: Mr J. Beninson. Tel: 020 8529 8146. Rav: Rabbi Y. Austin.


2 Redboume Avenue, N3 2BS. Tel: 020 8346 1892.

Rav: Rabbi Y. Hamer. Tel: 020 8346 1787


65 Watford Way, Hendon NW4 3AQ.

Tel: 020 8202 2263. Rav: Dayan Y.Y. Lichtenstein.

Contact: Perry Burns. Tel: 020 8203 7757.


14/16 Coventry Road, llford, Essex, IG1 4QR. Tel: 020 8554 5289.

Rav: Rabbi A. Chapper. Administrator: Mrs L. Klein

Website: www.ilfordfeds.org


1-4 Highfield Road, NW11 9LU. Rav: Rabbi C. Pearlman.

Hon. Secretary: R. Shaw. Tel: 020 8958 0499.


281 Golders Green Road, NW11 9JJ

Rav: Rabbi Doron Ahiel. Tel: 020 8455 4312


31/33 Theobald Street, Borehamwood, Herts WD6 4RN

Rav: Rabbi R. Garson. Tel: 020 8953 8385

Website: www.ohr-yisrael.org.uk Email: ohryisrael@tiscali.co.uk


64 Burrard Road, Hampstead, London NW6 1DD.

Rav: Rabbi Mordechai Fachler. Secretary: Mrs P. Schotten.

Tel: 020 7435 6906.


54 Woodstock Avenue, NW11 9RJ. Tel: 020 8455 6876.

Rav: Rabbi B. Knopfler. Secretary: Mr E. Cohen.


Fernhurst Gardens, Stonegrove, Edgware, Middlesex HA8 7PH.

Emeritus Rav: Dayan G. Lopian. Rav: Rabbi A. Lewis

Secretary: Mrs E. Stellman. Tel: 020 8952 5167.

Website: www.yeshurun.org


379 Hendon Way, NW4 3LP. Tel: 020 8457 4444.

Rav: Rabbi J. Roodyn.


351/355 Commercial Road, London E1 2PS. Contact: Mr David Behr.

Tel: 020 7790 2874. Website; www.congregationofjacob.org


41 Fieldgate Street, E1 1JU. Tel: 020 7247 2644.

Secretaries: Mrs F. Treep & Mrs F. Singer.


(Sassover), 4 Helenslea Avenue, NW11.

Contact: Mr S. Halpern. Tel: 020 8455 1814

Rav: Rabbi S, Freshwater'


2 Fillebrook Road, E11. Secretary: Cllr. L. Braham

Tel: 020 8539 0088.


Borders Lane, Loughton, Essex, IG10 1TE. Tel: 020 8508 0303.

Min: Rabbi. Y. Aronovitz. Secretary: Mrs M. Lewis.


202 Upper Clapton Road, E5 9DH. Contact Tel: 020 8806 3167

Rav. Dayan I. Gukovitski. Chairman: L. Blackman.


50 Clapton Common, E5 9AL. Rav: Dayan D. Grynhaus.

Secretary: M. Chontow. Tel: 020 8800 7369.


(Queens Road) 140 Boundary Road, E17 Tel: 020 8509 0775.

Minister: Rev. S. Myers. Secretary: Mrs B. Rose.


(Beth Hasepher & Soho), 32 Great Cumberland Place, W1H 7TN.

Tel: 020 7724 8121. Fax: 020 7723 4413

Minister: Rev. Ari Cohen. Secretary: Mrs R. Koten.




Secretary: Mrs R. Diamond. Tel 020 8778 6669.


Secretary: Mr H. Lamb. Tel: 020 8952 4354.


Secretary: Mrs R. Pressman. Tel: 020 8550 4596.


Secretary: Dr S. S. Cohen. Tel: 020 8482 3428.



Chairman: Mr. I. Leigh. Tel: 020 8550 9543.





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