In Touch - 1st Quarter 2022

Articles on: the continuing biblical story of the Line and the Land; restoring to wholeness (shalom); Christians in Israel; the Leica camera and the Jews; what the Apostle Paul meant when he wrote, 'all Israel will be saved'; the special story of one particular fiddle; CFI UK’s new Echoes of Sorrow exhibition; and Yair Lapid's aim to establish a coalition of nations opposed to a nuclear Iran.

Articles on: the continuing biblical story of the Line and the Land; restoring to wholeness (shalom); Christians in Israel; the Leica camera and the Jews; what the Apostle Paul meant when he wrote, 'all Israel will be saved'; the special story of one particular fiddle; CFI UK’s new Echoes of Sorrow exhibition; and Yair Lapid's aim to establish a coalition of nations opposed to a nuclear Iran.

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1 st <strong>Quarter</strong> <strong>2022</strong> • No 210<br />

Christian Friends of Israel<br />

United Kingdom<br />

You Bethlehem in the land of Judah<br />

Matthew 2:6<br />

INSIDE: EDITORIAL Line and Land • Olive Grove Project • All Israel will be saved • Hopes and Expectations for <strong>2022</strong> • Leica and the Jews<br />

The Fiddle • Echoes of Sorrow • HEBREW WORD FOCUS - Shalom • Christians in Israel • News Report • RESOURCES

Christian Friends of Israel<br />

United Kingdom<br />

Editorial<br />

Jacob Vince<br />

The Bible-story<br />

continues –<br />

Line and Land<br />

About us<br />

CFI UK seeks to bless Israel by<br />

means of practical and moral<br />

support, and to serve the Church in<br />

teaching about God’s purposes for<br />

Israel and the Hebraic heritage of<br />

our faith.<br />

CFI UK also produces a monthly<br />

Prayer Letter, a weekly audio Middle<br />

East Report and distributes the<br />

Haverim teaching CDs.<br />

Please contact us for full details<br />

of projects in Israel and also the<br />

teaching resources available.<br />

As an educational charity, we carry<br />

a variety of resources relevant to<br />

our purpose. We do not necessarily<br />

endorse every view expressed by<br />

our guest writers or authors.<br />

IN TOUCH Magazine<br />

Published by:<br />

CFI Charitable Trust<br />

PO Box 2687<br />

Eastbourne<br />

BN22 7LZ<br />

Tel: 01323 410 810<br />

Email: info@cfi.org.uk<br />

www.cfi.org.uk<br />

Registered Charity<br />

No. 1101899<br />

Registered Office c/o<br />

Caladine, Chantry House<br />

22 Upperton Road<br />

Eastbourne, BN21 1BF<br />

Company No: 04984515<br />

VAT Registration No: GB678780275<br />

facebook.com/cfiuk<br />

twitter.com/cfi_uk<br />

youtube.com/cfiuk<br />

Front cover photo:<br />

Bethlehem from the north<br />

Two themes concurrently<br />

permeate the Bible from<br />

its earliest pages. A<br />

hereditary line and a future<br />

land are covenant promises<br />

made to Abraham, confirmed to<br />

Isaac and to Jacob.<br />

They progress through the pages<br />

of the first three parts of the Bible,<br />

the Law, the Prophets and the<br />

Psalms, which end with the books<br />

of Esther, Daniel, Ezra, Nehemiah,<br />

and the summary book Chronicles.<br />

These feature the theme of the<br />

hereditary line in recounting the<br />

genealogies and the theme of the<br />

land, in the edict of Cyrus and its<br />

implementation. The question is<br />

whether these two themes continue<br />

in the final, fourth part of the Bible,<br />

the Apostles’ teaching.<br />

<strong>In</strong> God’s providence, Matthew<br />

is tasked with writing the<br />

continuing story at the beginning<br />

of the Apostles’ teaching. Perhaps<br />

illustrative of this position, his<br />

book is structured in five sections,<br />

similar to the Law of Moses<br />

comprising five books, Joshua the<br />

first book of the Prophets, also in<br />

five parts, and the Psalms in five<br />

books.<br />

Matthew commences his<br />

continuing story, ‘A record of the<br />

genealogy of Jesus Christ the son of<br />

David, the son of Abraham’ (Matthew<br />

1:1) immediately connecting with<br />

the genealogies of Chronicles. The<br />

family tree is divided into three<br />

and summarised at the end, ‘There<br />

were fourteen generations in all from<br />

Abraham to David, fourteen from<br />

David to the exile in Babylon, and<br />

fourteen from the exile to the Christ’<br />

(Matthew 1:17). Within both the<br />

genealogy itself and the summary,<br />

the exile from the land or key<br />

family-line patriarchs are used<br />

as the dividers. So straightaway<br />

we see the line and land theme<br />

continuing.<br />

The story moves on to ‘how the<br />

birth of Jesus Christ came about’<br />

(Matthew 1:18), the family line. But<br />

after this account we come to the<br />

town and region of Jesus’ birth,<br />

confirming the prophet’s promise<br />

of location ‘Bethlehem, in the land of<br />

Judah’ (Matthew 2:6; Micah 5:2) or<br />

Judea. The quotation ends with the<br />

phrase, ‘who will be the shepherd<br />

of my people Israel’ (Matthew<br />

2:6; Micah 5:2), the first mention,<br />

in this instance, of Israel as the<br />

hereditary people, the line. So,<br />

early in the record, the Apostles’<br />

teaching follows in sequence with<br />

Chronicles at the close of the third<br />

section of the Bible.<br />

But you, Bethlehem, in<br />

the land of Judah, are by<br />

no means least among the<br />

rulers of Judah; for out of<br />

you will come a ruler who<br />

will be the shepherd of<br />

my people Israel<br />

The second time the word Israel<br />

is mentioned by Matthew is in<br />

relation to the land. Following<br />

the escape to Egypt, Joseph is<br />

instructed by an angel of the Lord<br />

to “Go to the land of Israel” (Matthew<br />

2:20) – this time the theme is the<br />

land promise. The term ‘land of<br />

Israel’ is repeated as Joseph takes<br />

his family to the land in obedience<br />

to the angel’s instruction (see<br />

Matthew 2:21) and we learn that<br />

the land of Israel includes Judea,<br />

where Joseph goes first, then the<br />

region of Galilee, where he is later<br />

redirected. Both are viewed as<br />

regions encompassed within the<br />

description of the land of Israel.<br />

It is worth noting at this point<br />

that the biblical name of the land<br />

2 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2022</strong>

is Israel. This is both the name<br />

used by the angel of the Lord for<br />

a first century listener, Joseph,<br />

and as written down by Matthew<br />

circa 60ad for readers who would<br />

know the land referred to, but<br />

perhaps more importantly for the<br />

generations to come, including<br />

Gentiles who would later believe,<br />

(see Mary’s song Luke 1:46-55<br />

especially verses 48-50).<br />

Christians in general are familiar<br />

with the ‘line’ promise, but few<br />

have regard to the ‘land’ promise.<br />

It features here at the start of<br />

Matthew, the first book of the<br />

Apostle’s teaching, but is also<br />

prevalent in later summaries of<br />

Israel’s history, including Luke’s<br />

writing where he closes the first<br />

volume (see Luke 24:21) and starts<br />

the second (see Acts 1:6). Then it<br />

appears in Stephen’s summary<br />

(see Acts 7:1-53), the apostle Paul’s<br />

summary (see Acts 13:15-43), and<br />

in the letter written to the Hebrews<br />

(see Hebrews 11:1-40). <strong>In</strong> the<br />

latter, the term ‘promised land’ is<br />

used, clearly in the context of the<br />

promise made to Abraham, where<br />

it describes his faithful response<br />

as righteous. How interesting<br />

that Abraham’s obedient exercise<br />

of faith is described twice, firstly<br />

regarding the land,<br />

‘By faith Abraham, when called to go<br />

to a place he would later receive as his<br />

inheritance, obeyed and went, even<br />

though he did not know where he was<br />

going. By faith he made his home in<br />

the promised land like a stranger in<br />

a foreign country; he lived in tents<br />

as did Isaac and Jacob who were<br />

heirs with him of the same promise’<br />

(Hebrews 11:8-9),<br />

and secondly regarding the line,<br />

‘By faith Abraham, even though he<br />

was past age – and Sarah herself was<br />

barren, was enabled to become a father<br />

because he considered him faithful<br />

who had made the promise’<br />

(Hebrews 11:11).<br />

Appreciating there are many<br />

other potentially more significant<br />

elements of these summaries, they<br />

do nonetheless include the dual<br />

promise of the line and land in<br />

continuity with the biblical story<br />

that unfolds from the earliest parts<br />

of the Bible.<br />

Update<br />

Project Olive Grove closes...<br />

Olive Grove Projects (known to its<br />

friends as POG) was set up around 30<br />

years ago by Eileen Alvis and Mary Pinkess.<br />

Its purpose was to supply clothes to the<br />

Distribution Centre (DC) in Israel, run by CFI<br />

Jerusalem (above). <strong>In</strong> those days, thousands<br />

of immigrants (Olim) were arriving in Israel<br />

every month, especially from the former<br />

Soviet Union. They came with practically<br />

nothing, so the DC gave them clothes as<br />

Rob & Margaret Hearing POG Co-ordinators<br />

well as the scriptures showing how they<br />

were fulfilling biblical prophecy (e.g. ‘… I will bring you back ...’ Ezekiel 36:24). Over<br />

the years, tens of thousands of boxes of clothes have been sent to the DC from<br />

supporters all over the UK. Your support will have helped many in Israel and given<br />

them a glimpse of their Messiah through the love of followers of Yeshua.<br />

<strong>In</strong> recent years, new immigrants’ need of clothing has reduced and, during the early<br />

days of the Covid pandemic, CFI Jerusalem sought God about the best way to help<br />

Olim nowadays. The conclusion was that clothes are no longer essential, as most Olim<br />

now arrive with plenty, and equipment for setting up home in Israel is the current<br />

priority. So, the DC is being restructured along those lines and shipments of clothes<br />

are no longer needed – you can read more on this in the 3rd <strong>Quarter</strong> 2021 edition<br />

of ‘For Zion’s Sake’ magazine produced by CFI Jerusalem. Consequently, we will no<br />

longer be collecting clothes to send to the DC.<br />

The POG trustees and ourselves have asked God about the way forward for POG.<br />

We unanimously believe that the original purpose of POG to supply clothes to the DC<br />

has been fulfilled. Since financial and prayer support for CFI Jerusalem can be directed<br />

through CFI UK, Olive Grove Projects will now be closed. We are grateful for the<br />

support of CFI UK, who called POG their ‘sister charity’ and gave us a display space<br />

at CFI Annual Conferences. You might have met us there. If you have any questions<br />

about the above, you can contact us at: olivegrove@ntlworld.com or 01582 520787<br />

before the end of July <strong>2022</strong>.<br />

...Distribution Centre upgrades<br />

The CFI Distribution Centre, Jerusalem,<br />

has touched many Jewish lives through<br />

providing the highest quality garments<br />

from around the world and now provides<br />

all kinds of domestic appliances to<br />

support those in need.<br />

Despite the difficulties of a global<br />

pandemic, and along with the operating<br />

restrictions, CFI Jerusalem continues to<br />

be a blessing to new immigrants and<br />

needy people.<br />

The new Resource Centre also gives<br />

computer training and advice.<br />

1 st <strong>Quarter</strong> <strong>2022</strong> • IN TOUCH 3

Feature<br />

All Israel will be saved<br />

Jared Compton is an assistant<br />

professor of Greek and New Testament<br />

theology at Bethlehem College &<br />

Seminary in Minneapolis, Minnesota.<br />

“There are some things in [Paul’s] letters that are hard to<br />

understand” (2 Peter 3:16). That’s a relief to read, isn’t<br />

it? If the apostle Peter had trouble understanding<br />

Paul, is it any wonder we do too? I sometimes wonder<br />

if “all Israel will be saved” (Romans 11:26) was on<br />

Peter’s mind.<br />

It’s a riddle of a verse, wrapped in a mystery of<br />

an argument, inside a densely reasoned letter. It’s<br />

also one of the best clues we have about how Paul<br />

understood Scripture as a whole.<br />

Let me see if I can shed light on this statement by<br />

answering four questions, one on each part of the<br />

verse. This won’t give all the answers, but it will point<br />

us in the right direction.<br />

1. What Does He Mean by ‘Saved’?<br />

Let’s start with the easiest part. By “saved” Paul<br />

means rescued or delivered from God’s judgment<br />

on sin. Paul confirms this in the next verses when he<br />

writes, “The Deliverer will come from Zion, he will banish<br />

ungodliness from Jacob; and this will be my covenant with<br />

them when I take away their sins” (Romans. 11:26–27).<br />

The “Deliverer” is Jesus, and the rescued are those<br />

who believe in him (see Romans 11:23 in light of<br />

Romans 9:30–10:4).<br />

2. What Does He Mean by ‘Israel’?<br />

By “Israel” Paul means ethnic Israelites (Jews). For<br />

Paul the world was divided into two types of people:<br />

Israel and everybody else (Gentiles). And according<br />

to Paul, Israel comprises the people God set apart<br />

for himself, made promises to, established covenants<br />

The Sea of Galilee and the heights of Safed (1870)<br />

with, and entrusted with his law (see Romans. 9:1–5).<br />

They are Abraham’s descendants – not every last one,<br />

but those freely chosen by God’s mercy, like Isaac and<br />

Jacob and Paul (see Romans 9:6–13 and 11:1).<br />

They are a people whose response to Paul’s gospel<br />

should not have surprised anyone. After all, on more<br />

than one occasion, God had anticipated their unbelief<br />

(see Romans 10:19–21; 11:2). What’s more, they were<br />

the people Paul kept an eye on as he carried out his<br />

mission to Gentiles, hoping and praying that “somehow<br />

[he] might make [his] fellow Jews jealous, and thus save<br />

some of them” (Romans 11:13–14).<br />

Gentiles are the outsiders. Unlike the Jews, they<br />

were not God’s people, at least not at first and never<br />

in precisely the same way. True, God was always<br />

free to reverse the “not his people” status of Gentiles.<br />

<strong>In</strong> fact, hints that he would were given to Abraham<br />

right from the beginning (see Romans 4:16–18) and<br />

subtly affirmed along the way (see Romans 9:25–26;<br />

cf. Romans 10:19; 15:9–11). But there’s still a sense in<br />

which Israel and the Gentiles are distinct. That’s what<br />

Paul is getting at with his olive-tree metaphor (see<br />

Romans 11:17–24). Believing Gentiles are connected to<br />

Abraham’s family tree, but in a slightly different way<br />

than believing Israel is. They’re connected in a way<br />

that is “contrary to nature,” which is something that<br />

can’t be said for believing Jews (see Romans 11:24).<br />

3. What Does He Mean by ‘All’?<br />

“All” refers to the sum of the Jewish remnant and the<br />

hardened majority. Here’s the formula:<br />

Jewish remnant + hardened majority = all Israel<br />

“All Israel,” then, is nothing less than the sum of the<br />

two groups that have always existed within Israel<br />

(see Romans 9:27–29; 11:1–9). This is what God’s<br />

preservation of a remnant had always anticipated and<br />

implied (see Romans 11:16), even when the implication<br />

4 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2022</strong>

seemed so far out of reach (see Romans 9:1–6; 10:1;<br />

11:1). Eventually all Israel – both Jewish remnant and<br />

hardened majority – will be saved (though see Paul’s<br />

clarifying remarks in Romans 9:6, when he basically<br />

says, “Yes, yes ... You’ve got the maths right. Just<br />

remember, it won’t include ‘every’ member of that<br />

hardened majority.”)<br />

Paul explains how this will happen. God promised<br />

that Abraham’s family tree would be full of natural<br />

branches (Israelites). This guaranteed<br />

that the long-standing<br />

asymmetry of Abraham’s family<br />

tree – caused by so many of his kin<br />

being cut off – would one day be<br />

addressed. And in a breath-taking<br />

stroke, God reveals that he is going<br />

to use wild branches (Gentiles) to<br />

do it – to restore Israel’s symmetry.<br />

And he will do this not by grafting in a bunch of wild<br />

branches in the place of the natural branches, but by<br />

using grafted-in wild branches to gain the attention of<br />

the natural branches. This was a “mystery” (Romans<br />

11:25) long hidden and only lately revealed. God had<br />

promised to save Gentiles and provoke his stubborn<br />

people (see Romans 10:19). But nobody saw this<br />

coming: God fulfils the promise latent in the remnant’s<br />

preservation through Gentile inclusion. Nobody<br />

foresaw that it would be “in this way” (Romans 11:26)<br />

that all Israel will be saved.<br />

4. When Does He Mean by ‘Will Be’?<br />

All Israel will be saved after “the full number of Gentiles<br />

has come in”, which will occur just before Jesus<br />

returns and, therefore, just before the ‘resurrection’<br />

Jewish remnant<br />

+ hardened majority<br />

= all Israel<br />

Paul mentions in 1 Corinthians 15:20-23. The two<br />

Old Testament passages Paul cites may point in this<br />

direction too (see Romans 11:26–27).<br />

However, the big question is whether Israel’s full<br />

salvation happens all at once or gradually. Does the<br />

lifting of Israel’s partial hardening await the final<br />

Gentile convert, or has it begun already? To ask it<br />

another way, did Paul regard Jews converted in his<br />

day (and ours) as gradually swelling the ranks of the<br />

remnant or as gradually reversing<br />

the hardening of the majority?<br />

I’m inclined to the latter option,<br />

which would mean that the reversal<br />

of Israel’s hardening has already<br />

begun. After all, when Paul talks<br />

about Jewish conversion from<br />

Romans 11:11 onward, he talks about ‘re-grafting’ and<br />

‘reversal’, not adding to the remnant. This lines up<br />

with what Paul says in Romans 11:31: God’s mercy<br />

is not something the hardened majority must wait to<br />

receive.<br />

That said, this reading doesn’t rule out a long process<br />

ending with a climactic revival. To learn whether it<br />

will, we must simply wait and see.<br />

Oh the Depth!<br />

Peter was right. Some passages in Paul are difficult.<br />

But that doesn’t mean we should avoid them. On the<br />

contrary, passages that require digging are those that<br />

often yield diamonds.<br />

Romans 11 is one such passage. It’s a story full of<br />

twists and turns, marvel and mystery. But what else<br />

would we expect from a God like ours?<br />

Hopes and expectations for <strong>2022</strong><br />

Thank you<br />

for participating in the<br />

Jewish Festival of Lights<br />

with Israel Bonds<br />

online.israelbondsintl.com<br />

For any assistance, please contact:<br />

020 3936 2712<br />

infoEN@israelbondsintl.com<br />

Development Company for Israel (<strong>In</strong>ternational) Ltd.<br />

Authorised and regulated by the Financial Conduct Authority.<br />

All Rights Reserved. Nov 2021 E/OE<br />

By Jacob Vince, CEO CFI UK<br />

As I ponder our hopes and expectations<br />

for <strong>2022</strong>, I am reminded of similar<br />

words given to the prophet Jeremiah:<br />

“I know the plans that I have for you …<br />

plans to give you hope and a future”<br />

(Jeremiah 29:11).<br />

Often quoted out of context, they<br />

were pronounced during a time of<br />

considerable upheaval and danger,<br />

particularly concerning impending<br />

deportation.<br />

Even so, Jeremiah was instructed to<br />

buy some land, recorded in Jeremiah<br />

32:1-15, indicative of the promise of<br />

land given, and repeated so often as a<br />

covenant promise that one could even<br />

deem it a bond.<br />

An aspect sometimes missed in the<br />

story is how Jeremiah was helped by<br />

a gentile friend, Ebed-Melek. Certain<br />

officials did not favour Jeremiah’s words<br />

and he was thrown into a cistern with<br />

sinking mud at the bottom. This is<br />

where Jeremiah would have remained<br />

were it not for the intervention of Ebed-<br />

Melek, a Cushite. You can read the story<br />

in Jeremiah 38:7-13.<br />

It was the right thing to do<br />

Ebed-Melek might easily have been<br />

forgotten, but he had done the right<br />

thing because it was the right thing<br />

to do. <strong>In</strong> the postscript, when the<br />

deportation took place, Ebed-Melek was<br />

remembered and rescued, as recorded in<br />

Jeremiah 39:15-18.<br />

After Jeremiah’s day, there was a<br />

return from the deportation. It took<br />

place seventy years later – something<br />

that Daniel, the visionary, realised and<br />

recorded in his writings. But eventually<br />

a much longer period of dispersion<br />

happened, until a promise given by the<br />

UK government through Lord Balfour<br />

in 1917 led to the establishment of<br />

the State of Israel in 1948. There<br />

were Gentiles who assisted then, and<br />

as Christian Friends of Israel in the<br />

UK today, one way we can follow in<br />

this honourable tradition is through<br />

promoting Israel bonds.<br />

The amazing story of Israel is predicated<br />

on two promises – or bonds – given to<br />

Abraham, of a land and a family line;<br />

the promised land of Israel and Israel’s<br />

promised Messiah. These promises<br />

are threads found throughout the<br />

unfolding words of the Bible from the<br />

Law, through the Prophets and into<br />

the Psalms. And as Christians, we see<br />

these two promises continue into the<br />

teaching of the Apostles.<br />

Today, we too face a period of upheaval<br />

as the Covid 19 virus, vaccines and<br />

variants, vie with each other. May we<br />

draw comfort and strength from the<br />

words given to Jeremiah so long ago, of<br />

plans to give “a hope and a future,” and<br />

all that this means for Israel and for us.<br />

First Published in Israel Bonds Magazine<br />

‘KOL’ (the Hebrew word for ‘voice’).<br />

twitter.com/cfi_uk<br />

facebook.com/cfiuk<br />

youtube.com/cfiuk<br />

1 st <strong>Quarter</strong> <strong>2022</strong> • IN TOUCH 5

Memorial Stories<br />

The Leica and the Jews<br />

The Leica is the pioneer 35mm camera.<br />

It is a German product - precise, minimalist, and<br />

utterly efficient. Behind its worldwide acceptance<br />

as a creative tool was a family-owned, socially<br />

oriented firm that acted with uncommon grace,<br />

generosity and modesty during the Nazi era.<br />

Ernst Leitz II (1871-1956)<br />

Ernst Leitz <strong>In</strong>c., designer and manufacturer of<br />

Germany’s most famous photographic product,<br />

saved its Jews. And Ernst Leitz II, the steely-eyed<br />

Protestant patriarch who headed the closely held<br />

firm as the Holocaust loomed across Europe, acted<br />

in such a way as to earn the title, “the photography<br />

industry’s Schindler.”<br />

As soon as Adolf Hitler was named<br />

chancellor of Germany in 1933,<br />

Ernst Leitz II began receiving frantic<br />

calls from Jewish associates, asking<br />

for his help in getting them and<br />

their families out of the country.<br />

As Christians, Leitz and his family<br />

were immune to Nazi Germany’s<br />

Nuremberg laws, which restricted<br />

the movement of Jews and limited<br />

their professional activities. To help<br />

his Jewish workers and colleagues,<br />

Leitz quietly established what has<br />

become known among Holocaust<br />

historians as ‘the Leica Freedom Train,’ a covert means of allowing<br />

Jews to leave Germany in the guise of Leitz employees being<br />

assigned overseas. Employees, retailers, family members, even<br />

friends of family members were ‘assigned’ to Leitz sales offices in<br />

France, Britain, Hong Kong and the United States.<br />

Leitz’s activities intensified after the Kristallnacht of November<br />

1938, during which synagogues and Jewish shops were burned<br />

across Germany. Before long, German ‘employees’ were<br />

disembarking from the ocean liner Bremen in New York and making<br />

their way to the Manhattan office of Leitz <strong>In</strong>c., where executives<br />

quickly found them jobs in the photographic industry. Each new<br />

arrival had around his or her neck the symbol of freedom – a new<br />

Leica camera. The refugees were paid a stipend until they could<br />

find work. Out of this migration came designers, repair technicians,<br />

salespeople, marketeers, and writers for the photographic press.<br />

Keeping the story quiet ‘the Leica Freedom Train’ was at its height<br />

in 1938 and early 1939, delivering groups of refugees to New<br />

York every few weeks. Then, with the invasion of Poland on 1 st<br />

September 1939, Germany closed its borders. By that time,<br />

hundreds of endangered Jews had escaped to America, thanks to<br />

the Leitzes’ efforts.<br />



Leitz <strong>In</strong>c. was an internationally recognised brand that reflected<br />

credit on the newly resurgent Reich. The company produced<br />

cameras, rangefinders and other optical systems for the German<br />

military. Also, the Nazi government had a desperate need for hard<br />

currency from abroad, and Leitz’s single biggest market for optical<br />

goods was the United States.<br />

Even so, members of the Leitz family and firm suffered for their<br />

good works. A top executive, Alfred Turk, was jailed for working<br />

to help Jews and freed only after the payment of a large bribe.<br />

Leitz’s daughter, Elsie Kuhn-Leitz, was imprisoned by the Gestapo<br />

after she was caught at the border, helping Jewish women cross<br />

into Switzerland. She was eventually freed but endured rough<br />

treatment during questioning. She also fell under suspicion when<br />

she attempted to improve the living conditions of 700 to 800<br />

Ukrainian slave labourers, all of them women, who<br />

had been assigned to work in the plant during<br />

the 1940s. After the war, Kuhn-Leitz received<br />

numerous honours for her humanitarian<br />

efforts, among them the Officier d’honneur<br />

des Palms Academic from France in 1965 and<br />

the Aristide Briand Medal from the European<br />

Academy in the 1970s.<br />



According to the late Norman Lipton, a freelance writer and editor,<br />

the Leitz family wanted no publicity for its heroic efforts. Only<br />

after the last member of the Leitz family was dead did ‘the Leica<br />

Freedom Train’ finally come to light. It is now the subject of a book,<br />

‘The Greatest <strong>In</strong>vention of the Leitz Family: The Leica Freedom<br />

Train,’ by Frank Dabba Smith, a California-born Rabbi currently<br />

living in England.<br />

6 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2022</strong>

The Fiddle<br />

A true story tracing a precious violin across<br />

landscapes devastated by war and terror, to<br />

safety and restoration in 21 st century Britain.<br />


Abraham is Music Tutor to Tsar Nicholas II’s children when the<br />

Russian Revolution in 1917 causes him to flee St Petersburg with<br />

his family, his wife Anna, their 5 children, including Israel and<br />

Rosa, and Abraham’s brother with his family.<br />

He knows they are in great danger from the Bolsheviks,<br />

not only because he works for the Tsar, but because they<br />

are Jewish. Taking his precious violin with him, they leave<br />

St Petersburg with only the belongings they can carry and<br />

a small hand cart, which the men pull. A dangerous journey<br />

begins in which they endure many hardships, dangers and<br />

sickness. It takes them nearly a year to cross Russia on foot. They<br />

suffer the extremes of winter and summer weather and are grateful for<br />

the generosity of strangers and their hospitality, whom Abraham delights<br />

by playing beautiful music on his violin. Finally, on reaching Odessa,<br />

they manage to get places on a boat bound for England. The final<br />

destination for Abraham and his family is the City of Leeds in Yorkshire,<br />

where he believes they can begin a new life in safety.<br />

Book available from<br />

our shop. For more<br />

information please see<br />

Resources on back page.<br />


Rosa is a superb violinist. When her father Abraham dies she is given his violin, which<br />

he took on their long trek across Russia. Rosa is invited to join the Berlin Philharmonic<br />

Orchestra and, knowing what an honour this is to play with one of the best orchestras<br />

in the world, she travels eagerly to Berlin. It is 1936 and there are several other Jewish<br />

members in the Orchestra. When the persecution of the Jews begins under Hitler’s<br />

regime, they believe they are safe from internment under the protection of the<br />

Orchestra. However, Rosa is taken by the Nazis on 9 th November 1938 (Kristellnacht)<br />

and imprisoned in Mauthausen for one year.<br />

She is then moved to Auschwitz in 1939 and finally to Belsen Concentration camp in the<br />

spring of 1945, until the end of the war. She remains alive because of her music and her<br />

violin stays with her throughout. She survives only because she is a superb violinist and<br />

is forced to form one of the notorious women’s orchestras, whose task is to “welcome”<br />

arriving Jews and other prisoners to the camps. She suffers repeated rapes by the<br />

Commanding Officer. She is operated on as a guinea pig by the infamous Dr Mengele.<br />

Her will to live to tell the world what has been endured, by her and many thousands of<br />

others in the camps, keeps her alive until their liberation in 1945. She gives evidence at the Nuremburg War Trials, helping to convict<br />

some of the worst perpetrators of crimes against humanity that the world has ever seen. Once the effort of contributing her evidence<br />

is over, she dies in 1947 of the tuberculosis she contracted in the death camps.<br />


As a young man, Israel (Abraham’s son) is awarded a scholarship at the Royal Academy<br />

of Music in London. He studies the violin until he is offered a position with the Halle<br />

Orchestra. When war is declared in 1939, he is deemed unfit for active service because<br />

of his flat and damaged feet. <strong>In</strong>stead of going to battle he joins ENSA and entertains the<br />

troops for the duration of the war. After 1945 he joins the Secret Service and interrogates<br />

German soldiers posing as Poles or Russians. He is fluent in both languages and therefore<br />

able to detect whether they are genuine Russians or Poles, or German officers, spies or<br />

deserters, trying to escape imprisonment.<br />

After returning to civilian life he forms his own orchestra, playing on the radio and<br />

appearing at top West End hotels and night clubs in London as well as Monte Carlo. When<br />

his sister Rosa dies of Tuberculosis, he is given the violin which has travelled with his family<br />

from St Petersburg, through Auschwitz and Belsen, and into his hands. It has since been<br />

dedicated to the Yehudi Menuhin School in Surrey and continues to be played.<br />

1 st <strong>Quarter</strong> <strong>2022</strong> • IN TOUCH 7

<strong>In</strong> Memory<br />

“Never Forget”<br />

Echoes of Sorrow<br />

As 2021 ended we were<br />

concerned that Covid would<br />

disrupt many plans around<br />

the UK to re-establish<br />

annual commemorations for<br />

Holocaust Memorial Day on 27 th January<br />

<strong>2022</strong>. This day, amongst others, marks the<br />

liberation of Auschwitz concentration<br />

camp by the Soviet Union in 1945.<br />

Last year, due to the pandemic, CFI UK<br />

launched our first online memorial event<br />

via YouTube. It was called ‘Light in the<br />

Darkness’, was viewed live by hundreds<br />

onscreen and now has almost 4,500 views.<br />

Although uncertainty caused some CFI<br />

events to be cancelled as early as December<br />

2021, because of government restrictions<br />

and concerns over smaller venues, some<br />

went ahead or were adapted. We thank<br />

the Lord for those who are committed and<br />

were able to work resolutely, praying and<br />

preparing fitting, dignified, educational<br />

events that will continue the remembrance<br />

of those lost and those affected by the<br />

Shoah and Nazi persecution.<br />

Strategic Provision<br />

Before the Lockdown, a CFI supporter from<br />

the Midlands named Rhona gave Julia<br />

and David Soakell custodianship of some<br />

excellent photographs taken in Auschwitz.<br />

She knew a professional photographer<br />

called John Guy, who over the years had<br />

taken dozens of contemporary photos of<br />

the Auschwitz Camp during several trips<br />

to Poland. After some media coverage<br />

and opportunities to share the photos,<br />

Rhona lost touch with him, but felt the<br />

work was too important to leave unseen.<br />

After passing this unique collection of<br />

photographs to Julia and David, she tried<br />

tirelessly to find John, originally from<br />

Liverpool, but without success. Even so,<br />

an exhibition was compiled that gives<br />

full credit to him. It is called ‘Echoes of<br />

Sorrow’, after the title John used for this<br />

work. From more than 80 photos, 13 have<br />

been placed alongside a chronological<br />

narrative which sets the reader in the camp,<br />

showing its development and providing<br />

historical insights through the mid-1940s.<br />

This helps to portray the preciousness of<br />

life, the resilience of the Jewish prisoners,<br />

the heartlessness of the Nazi guards, the<br />

retention of tradition whilst still in the<br />

camp and the wholescale killing of every<br />

generation of Jewish people.<br />

We called one of the most poignant<br />

photos ‘Mountains of Shoes’ – a staggering<br />

portrayal of the lives wrenched from their<br />

homes and security, cunningly taken to<br />

new places for what many thought was a<br />

temporary move, with suitcases and hope<br />

– all dashed and discarded. Most of those<br />

boots, shoes and sandals – of children,<br />

mothers and fathers - represent a life<br />

snuffed out in that very camp.<br />

John Guy’s handwriting appeared on<br />

another image – he had named it ‘Between<br />

Life and Death’. It showed a snowy<br />

scene between the barbed wire fence<br />

beside one of the barracks and the outer<br />

perimeter of the camp, overshadowed by<br />

Library exhibit in the borders of Scotland, overseen by Philip Aitchison<br />

the eerie spotlights used by the guards for<br />

surveillance.<br />

Julia was able to produce three identical<br />

exhibitions with narrative of what took<br />

place in the camp from its construction<br />

to its liberation. <strong>In</strong> January <strong>2022</strong> the<br />

exhibition was displayed in the Scottish<br />

Borders, overseen by Philip Aitchison, as<br />

well as in Middlesbrough, in Eastbourne,<br />

East Sussex and in Brentwood, Essex, at<br />

an event hosted by Moira Dare-Edwards.<br />

Other memorial events were arranged by<br />

CFI Links in the West Midlands, Stoke on<br />

Trent and Rockwell Green Somerset.<br />

Standing alongside<br />

It is important for us as a ministry to stand<br />

alongside the Jewish communities in our<br />

nation – to show solidarity and the need to<br />

remember the Shoah. We must never forget<br />

but press on each year with educating<br />

wider society to recognize the debt we<br />

owe to the Jewish people and showing the<br />

Church the need to repent for 2,000 years<br />

of Christian antisemitism heaped upon<br />

the Jewish people. We have a long way to<br />

go, but we trust each of these events and<br />

commemorations goes some way to repay<br />

our debt and repair our relationship with<br />

God’s chosen people.<br />

8 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2022</strong><br />

twitter.com/cfi_uk<br />

facebook.com/cfiuk<br />


Hebrew Word Focus<br />

Melissa Briggs MA<br />

Hebrew University of Jerusalem<br />

Melissa is an experienced Hebrew<br />

teacher with a desire to make the<br />

rich language of the Scriptures<br />

accessible to Christians.<br />

Visit: www.explorehebrew.co.uk<br />

Restoring to<br />

wholeness<br />

שָ‏ לֹום<br />

SHALOM<br />

“For Jesus himself is our peace…” (Ephesians 2:14)<br />

This world is not as it should be. The<br />

brokenness caused by sin surrounds<br />

us, even invading our homes and<br />

hearts. Betrayal, disappointment, death, decay,<br />

deception and disease abound. But that is not<br />

the end of the story.<br />

Despair and destruction are not our fate as children<br />

of God. The Messiah has come to set right all the<br />

wrongs, to repay debts, to repair, rebuild, restore,<br />

release, renew and heal. This is Jesus’ heart and<br />

mission. His rightful title in this role is ‘The Prince of<br />

Shalom’ (see Isaiah 9:6).<br />

The Biblical concept of shalom involves much more<br />

than our typical use of the English word ‘peace’.<br />

Shalom is not just the absence of conflict, like a<br />

ceasefire or a truce between enemies. Rather, it<br />

encapsulates wholeness, wellness, peace, security,<br />

welfare, wellbeing, completeness, prosperity and<br />

more! Shalom is a restoration to wholeness. It is a<br />

return to the way things ought to be,<br />

and a deep trusting in the Lord that he is<br />

accomplishing just that (see Ezekiel 34:16,<br />

Joel 2:25-26, Acts 3:19-21 and Psalm 147:3).<br />

As a fruit of the Spirit, shalom is available<br />

as a gift from God. It is a state of the heart which is<br />

secured in Christ.<br />

“Though the mountains be shaken and the hills be removed,<br />

yet my unfailing love for you will not be shaken nor my<br />

covenant of shalom be removed,” says the Lord, who has<br />

compassion on you” (Isaiah 54:10).<br />

Imagine your life as a complex, partially complete,<br />

work of art, with pieces missing or broken and in need<br />

of repair. We can let Jesus be both the Rock and Chief<br />

Cornerstone – that firm foundation for our life – and the<br />

Master Craftsman. As ‘clay’ in his capable and good<br />

hands, we can trust the wise ‘Potter’ to add, remove<br />

and shape as he sees fit (see Isaiah 64:8 and Ephesians<br />

2:10). “Lord, you establish shalom for us; all that we have<br />

accomplished you have done for us” (Isaiah 26:12).<br />

The verb associated with shalom is shalam לַ‏ ם whichשָ‏<br />

means to ‘be complete’ or whole, to pay / repay, to<br />

finish, to ‘make amends’ or ‘make good’. When a debt<br />

is owed and then repaid, shalom is made. For example,<br />

in Leviticus the law required: “He that kills an animal shall<br />

restore it [make shalam] to the owner” (Leviticus 24:21).<br />

Other words in the same family of words, sharing the<br />

same root letters, include:<br />

• Jerusalem (Yerushalayim in Hebrew) יְרּושָ‏ לַ‏ ם which<br />

means the ‘city’ or ‘foundation’ of ‘shalom’.<br />

Seek Shalom<br />

Jerusalem is where the Messiah made shalom<br />

(restored relationship) with God through his death,<br />

burial, resurrection and ascension.<br />

• Solomon (Shlomo in Hebrew) ‏ֹל מ ֹ ה meansשְ‏ ‘man of<br />

shalom.’ He was the one to ‘complete’ the Temple,<br />

in other words, to bring it ‘shalom’ (completeness).<br />

During King Solomon’s reign, peace and prosperity<br />

prevailed for the Israelites (see 1 Chronicles 22:9).<br />

<strong>In</strong> all the places where there is lack in our lives, Jesus<br />

himself steps in as our Sar Shalom, “The Lord is my<br />

Shepherd; I shall not lack” (Psalm 23:1).<br />

<strong>In</strong> different ways and seasons of life we all experience<br />

degrees of brokenness. The Sar Shalom desires to<br />

make everything whole again. He paid the price<br />

for us, that he might restore us after the disastrous<br />

effects of the Fall (see Luke 4:14-21 and Colossians 1:13-<br />

14). The chasm between God and ourselves caused<br />

by sin is the most fundamental way in which we<br />

all experience a lack – desperately needing shalom.<br />

“Therefore, since we have been justified through faith, we<br />

have shalom with God through our Lord<br />

Jesus Christ” (Romans 5:1).<br />

Ideally, fractured relationships with<br />

other people can be repaired through<br />

repentance and forgiveness. As much as it depends<br />

on us, we should do our part to seek to live ‘in shalom’<br />

(wholeness of relationship) with all men (see Romans<br />

12:18). Jesus said, ‘Blessed are the Shalom-makers’<br />

(see Matthew 5:9). However, even where that is not<br />

possible, Christ himself steps in to make up the lack –<br />

to be our ‘enough’. He offers himself as our comfort,<br />

leader, shepherd, heavenly Bridegroom, and friend<br />

in every season. He generously provides himself in<br />

relationship with us; and often, in due course, other<br />

people for us to be in relationship with too (see Psalm<br />

68:5-6). Jesus said: “I have told you these things, so that<br />

in me you may have shalom. <strong>In</strong> this world you will have<br />

trouble. But take heart! I have overcome the world”<br />

(John 16:33).<br />

The Lord is shalom (see Judges 6:24), and he blesses<br />

his people with shalom (see Psalm 29:11). His sweet<br />

shalom is meant to permeate our entire lives – if we<br />

would only invite him in to do so! “Seek shalom and<br />

pursue it” (Psalm 34:14).<br />

“Now may the Lord of Shalom himself give you shalom at<br />

all times and in every way. The Lord be with all of you”<br />

(2 Thessalonians 3:16).<br />

If you are interested in learning the Hebrew language through online tuition please contact<br />

Melissa for more details at: hebrew.explore@gmail.com or at: www.explorehebrew.co.uk<br />

1 st <strong>Quarter</strong> <strong>2022</strong> • IN TOUCH 9

Special Report<br />

Christians in Israel and the<br />

surrounding regions<br />

“Many Christian families living in Iraq and Syria are in poverty, and cannot afford proper<br />

celebrations,” said Shadi Khalloul, head of the Israeli Christian Aramaic NGO.<br />

Most Israeli Christians are<br />

‘thriving’ while Middle Eastern<br />

brethren face persecution!<br />

While Christians throughout the Middle<br />

East are facing persecution and shrinking<br />

numbers, Israeli Christians are growing in<br />

numbers and enjoying a high quality of life.<br />

The number of Christians in Israel grew<br />

by 1.4 percent in 2020 reaching 182,000<br />

people with 84 percent saying they are<br />

satisfied with life in Israel, according to the<br />

Central Bureau of Statistics (CBS).<br />

Israeli Christians make up about 1.9% of<br />

the state’s population, 76.7% of them are<br />

Arab, representing 7% of Israeli Arabs.<br />

The majority of Christians live in Nazareth<br />

(21,400), Haifa (16,500), Jerusalem<br />

(12,900) and Shefar’am (10,400), according<br />

to the CBS.<br />

Recent troubles that swept through<br />

the region, such as the Syrian war, Iraq<br />

upheaval and the spread of Islamist terror,<br />

have left the Christian community in Israel<br />

unscathed.<br />

According to Israel’s Ministry of Foreign<br />

Affairs, the Christian communities in Israel<br />

can be broken into four main categories:<br />

Chalcedonian-Orthodox (Eastern<br />

Orthodox such as the Greek and Russian<br />

denominations); Non-Chalcedonian<br />

Orthodox (Armenian, Coptic, Ethiopian and<br />

Syrian); Roman Catholic and Protestant.<br />

As their holiday season approached,<br />

Christians in Israel were in a festive mood,<br />

according to Shadi Khalloul, head of<br />

the Israeli Christian Aramaic NGO. He<br />

notes that the Jewish-run municipality of<br />

Haifa allowed a large Christmas tree and<br />

decorations on the main roads.<br />

“This proves the beautiful co-existence,<br />

safety, prosperity and freedom people<br />

enjoy in the Jewish democratic State<br />

of Israel,”<br />

10 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2022</strong><br />

Khalloul, who made news back in 2015<br />

when he successfully led a campaign to<br />

have his child’s state registry changed from<br />

Arab to Christian Aramean by the <strong>In</strong>terior<br />

Ministry.<br />

“Under the Palestinian Authority and<br />

other Arab countries, Christians fear to<br />

show their holiday symbols in public<br />

and are not protected by the state,”<br />

said Khalloul, who is also a former<br />

candidate for the Knesset.<br />

“For example, many Christian families<br />

living in Iraq and Syria are in poverty,<br />

and cannot afford proper celebrations,”<br />

he continued.<br />

He says the Maronite Christian community<br />

has shrunk and become a weak minority<br />

even in Lebanon. And many have suffered<br />

as the economic crisis in the country has<br />

grown, especially in the course of the last<br />

year following the massive explosion at the<br />

Beirut Port in August 2020 and the onset<br />

of the coronavirus.<br />

Most Maronites live in Lebanon. Their<br />

numbers decreased from around 29%<br />

of the population in 1932 to around<br />

22% in 2008. According to a journal<br />

article by Eyal Zisser, an Israeli expert<br />

on Syria and Lebanon, Maronite ties to<br />

the Jewish community in Israel began as<br />

early as the 1930s and continued through<br />

independence in 1948. The alliance was<br />

built on the belief that Israel was to serve<br />

as the national home for Jews and Lebanon<br />

for Maronites.<br />


Before Christmas, Israel announced that<br />

it would allow 500 Christian community<br />

members from the Gaza Strip to enter<br />

Israel and the West Bank to celebrate the<br />

holidays.<br />

Gaza’s community maintains around 1,000<br />

Christians, while in the West Bank numbers<br />

are dwindling as many have emigrated.<br />

According to the CIA Facebook, Christians<br />

and other small non-Muslim and non-<br />

Jewish religions make up 8 percent of the<br />

West Bank population.<br />

According to a 2018 NBC news report,<br />

the Christian population of Bethlehem<br />

had dropped from 80 percent in 1950 to<br />

around 12 percent; and Christian leaders<br />

sought to blame Israel for the decline in<br />

Shadi Khalloul, head of the Israeli Christian<br />

Aramaic NGO<br />

Christians in the disputed territories.<br />

An article in the Sunday Times on<br />

19 th December, written jointly by the<br />

Archbishop of Canterbury, Justin Welby,<br />

and the Archbishop of Jerusalem, Hosam<br />

Naoum, warned about a crisis of Christian<br />

survival “in the Holy Land.” The church<br />

leaders blamed the shrinking numbers in<br />

the disputed territories on the “growth<br />

of settler communities” and “travel<br />

restrictions brought about by the West<br />

Bank separation wall.”<br />

But Bishara Shlayan, an Israeli Christian<br />

Arab from Nazareth, told JNS that Israel<br />

defends Christians and provides security.<br />

The Palestinian Authority is very weak<br />

and cannot provide adequate security to<br />

Christians living in the West Bank, he said.<br />

“The difference between Christians in<br />

Israel and the Arab world is obvious.<br />

We are citizens and have equal<br />

political rights, while the situation<br />

in Arab countries is not good,” he<br />

continued.<br />

Shlayan, who led a political party that<br />

failed to pass the electoral threshold in<br />

past elections, points out that “at least<br />

we have the right to run.” His political<br />

movement seeks to promote co-existence<br />

and local issues instead of fomenting<br />

conflict. He criticised the Arab parties in<br />

the Knesset which focus on identifying<br />

with Palestinians in the West Bank and<br />

Gaza, saying: “Israeli Arab politicians should<br />

represent us and not serve as Palestinian<br />

representatives.”<br />

Adapted with permission from an article by Ariel<br />

Ben Solomon (December 24, 2021 / JNS).

News Report<br />

Lapid seeks to establish<br />

coalition of nations to oppose<br />

Iran’s nuclear ambitions<br />

Against the backdrop of the revived nuclear talks in Vienna,<br />

Israeli Foreign Affairs Minister Yair Lapid engaged in a<br />

round of high-profile meetings with British officials on<br />

Monday 29 th November 2021, followed by a meeting in<br />

Paris on Tuesday 30 th with French President Emmanuel<br />

Macron. Israel is concerned that in their eagerness to revive<br />

the Joint Comprehensive Plan of Action (JCPOA), signed<br />

between Iran and world powers in 2015, negotiators will<br />

yield to Iranian demands.<br />

David Menashri, founding director of the Alliance Centre<br />

for Iranian Studies at Tel Aviv University, says: “The issue<br />

is to establish a coalition of countries who understand the<br />

threat to the free world, to the Middle East, to Israel and to<br />

the Iranian people, of Iran turning nuclear.”<br />

“When the foreign minister goes and visits countries and<br />

publicises it, that’s good. I think it’s very important to<br />

explain the Israeli point of view, to explain the Iranian<br />

threat to the world – above all, the nuclear threat,” he<br />

continued. “But, you know, the world doesn’t want to<br />

listen. You have to speak with them again and again, and<br />

to open their minds.”<br />

During his visit, Lapid signed a 10-year Memorandum of<br />

Understanding (MOU) on strategic co-operation with his<br />

UK counterpart, Elizabeth Truss. The two also wrote an<br />

op-ed in The Telegraph, stating:<br />

“We will work night and day to prevent the Iranian<br />

regime from ever becoming a nuclear power.”<br />

Lapid stressed the Iran threat in two speeches. He told<br />

Britain’s Foreign Office:<br />

“A nuclear Iran will thrust the entire Middle East into<br />

a nuclear arms race. We will find ourselves in a new<br />

Cold War, but this time the bomb will be in the hands of<br />

religious fanatics.”<br />

Later, at lunch with British Prime Minister Boris Johnson,<br />

he said:<br />

“Our friendship will be reflected in the coming months in<br />

our shared determination to prevent Iran from acquiring<br />

a nuclear weapon, at all costs.”<br />

Similarly, following what was reported as a ‘long and<br />

warm meeting with the president of France’, Lapid said<br />

that “after many years, Israel’s position is being heard and<br />

Israel’s position is firm. Sanctions on Iran must not be lifted.<br />

Sanctions need to be tightened; there needs to be a credible<br />

military threat on Iran because only this will prevent it from<br />

continuing its race towards a nuclear weapon.”<br />

Nobody talks strategically about the state itself<br />

Mordechai Kedar, senior research associate at the Begin-<br />

Sadat Centre for Strategic Studies, is more critical of Israel’s<br />

diplomatic efforts, describing the nuclear issue as a “byproduct”<br />

of the real issue.<br />

Israeli Foreign Affairs Minister Yair Lapid with his UK counterpart, Elizabeth Truss<br />

He says, “Everybody is talking about tactics – how to stop<br />

the nuclear program. Nobody talks strategically about the<br />

state itself. From here, the problem starts. What I’m talking<br />

about is the structure of Iran. I’m not talking about the<br />

nuclear issue.”<br />

He argued that Iran isn’t made up of a single “Iranian<br />

people” but a collection of ethnicities that are oppressed<br />

by the country’s largest ethnic group, the Persians. Those<br />

separate groups, among them the Azeris, Kurds, Baluchs<br />

and Arabs, don’t share a common Iranian identity and<br />

resent Persian control.<br />

So far, it appears that Iran has taken a maximalist approach<br />

to negotiations in Vienna, suggesting that everything that<br />

had been discussed in previous rounds would be subject to<br />

renegotiation.<br />

Iran has also accused Israel of “hindering the Vienna talks.<br />

Iranian Foreign Ministry spokesman Saeed Khatibzadeh<br />

posted on Twitter the claim that the “Israeli regime whose<br />

existence relies on tension is at it again, trumpeting lies to<br />

poison Vienna talks.”<br />

He didn’t specify which Israeli comments he had in mind<br />

but added:<br />

“All parties in the room now face a test of their<br />

independence and political will to carry out the job<br />

– irrespective of the fake news designed to destroy<br />

prospects for success.”<br />

Late in November Axios reported that Israel had shared<br />

intelligence with the US and European allies suggesting that<br />

Iran was taking technical steps to prepare to enrich uranium<br />

to 90% purity, the amount needed for a nuclear weapon.<br />

David Menashri says Israel needs support because as a<br />

small country it can’t do it alone. “Israel will not be able to<br />

do anything against the nuclear program without the prior<br />

knowledge of and, probably, also the blessing of the United<br />

States.”<br />

Adapted with permission from an article by David Isaac (Dec 2, 2021 / JNS)<br />

1 st <strong>Quarter</strong> <strong>2022</strong> • IN TOUCH 11

Resources www.cfi.org.uk/shop.php<br />

For resources call: 01323 410 810<br />

Postal savings on multiple items<br />

THE FIDDLE – Natalie Cumming<br />

A true story tracing a precious violin across landscapes devastated by war and terror, to safety and restoration in<br />

21 st century Britain. From Abraham and his family fleeing the Bolsheviks, whose skill on the violin earns them food<br />

and lodgings, to Rosa his daughter, arrested by the Nazis on Kristellnacht 1938. The violin then passes to Rosa’s<br />

brother Israel, a celebrated musician, who joins ENSA during the war, entertaining the troops. Finally, the violin<br />

comes to his daughter Natalie, who has written her family’s extraordinary story, lest the world should ever forget<br />

global events against which the journey of this beautiful instrument is told.<br />

B527 // 259 pages // £12.00 (incl. UK p&p)<br />

FROM YELLOW STAR TO POP STAR – Dorit Oliver-Wolff<br />

An <strong>In</strong>spirational Story of Survival and Success.<br />

“It is not that I want to remember, it is simply that I cannot forget.”<br />

The Holocaust is only part of Dorit’s amazing story. After the war, stateless and without papers, she joins a<br />

touring dance troupe in order to be permitted to travel. She studies by day, then sings and dances in seedy clubs<br />

by night until a talent scout spots her, which is when her story really begins.<br />

Tense, moving and inspirational, Dorit’s remarkable story takes the reader through fear and horror, to freedom and<br />

joy and shows how the bravery and fortitude of one little Jewish girl helped her survive and become a star.<br />

B526 // 287 pages // £12.00 (incl. UK p&p)<br />

FROM MATRON TO MARTYR – Lynley Smith<br />

After finding a tenuous family connection to the mysterious and captivating Jane Haining, Lynley Smith crafted<br />

Jane’s fictionalised diary, a biography of a faithful servant and Scottish missionary who died at the hands of Nazi<br />

butchers in Auschwitz. Discover how Jane’s death has become a beacon of hope to the countless Jews of this<br />

generation who seek an answer to the big questions: If God allowed his people to experience such horrific events<br />

as the Holocaust, could God still love us? Is he a God we even want to know anymore?<br />

B463 // 208 pages // £13.00 (incl. UK p&p)<br />


Mo has uncovered hidden depths by examining many of the original Hebrew words, as well as the culture of that<br />

time and place. To keep Rahab’s experience in context, she has looked into the covenants that were made to<br />

Abraham, Isaac and Jacob, which are linked to the Land that the Lord God promised to give to their descendants.<br />

She shows how the prophetic patterns of the past project forward into Rahab’s story and then on into the<br />

salvation story that is so very relevant for us today.<br />

B525 // 174 pages // £9.50 (incl. UK p&p)<br />

UK Events <strong>2022</strong><br />

CFI UK plan to attend the following live events<br />

CRE South West 23-24 Feb <strong>2022</strong><br />

Westpoint, Exeter<br />


<strong>2022</strong><br />

3-4 June <strong>2022</strong><br />

Wiston Estate, West Sussex<br />

Contact: CFI Communications, PO Box 2687, Eastbourne, BN22 7LZ<br />

Tel: 01323 410810 Email: info@cfi.org.uk YouTube: www.youtube.com/CFIUK Web: www.cfi.org.uk<br />

twitter.com/cfi_uk<br />

facebook.com/cfiuk<br />


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