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ONE HOUSE: ENDLESS POSSIBILITIES Give Israel’s next generation the opportunity to learn, grow and thrive FIND OUT MORE INSDIE
UNITED SYNAGOGUE... IT’S TIME TO LEAVE THE BOARD!!! EDITORIAL BY YOSSI SAUNDERS
ROSH HASHANAH - 1ST DAY SHABBAT: London Manchester Leeds Liverpool Birmingham Antwerp Bournemouth Gateshead Jerusalem
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ENDS 20:10 20:22 20:24 20:29 20:18 20:54 20:18 20:27 19:26
ROSH HASHANAH - 2ND DAY SHABBAT: London Manchester Leeds Liverpool Birmingham Antwerp Bournemouth Gateshead Jerusalem
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This Rosh Hashanah, The Jewish Weekly is taking the unprecedented step of calling on United Synagogue President Saul Taylor to withdraw from the Board of Deputies which we believe no longer adequately represents mainstream Orthodox British Jewry, and to begin building a new representative voice prepared to defend British Jews and Israel without apology. We do not make that call lightly. The Board has existed for more than two and a half centuries and enjoys extraordinary access to the highest levels of British Government. Ministers meet its representatives, Prime Ministers receive them and Government departments consult them. That access should be immensely valuable, particularly at a time when antisemitism has reached frightening levels and relations between Britain and Israel have deteriorated so dramatically. But access to Government is only useful if those sitting around the table are prepared to tell
ministers what they do not want to hear. Our concerns about Board President Phil Rosenberg did not begin this week. Several months ago, after this newspaper strongly criticised his approach, Rosenberg contacted us personally to defend his record. He pointed to the Board’s work on antisemitism, demonstrations and public order. His comments about Israel, however, were revealing. “On Israel, I freely acknowledge it’s harder work,” Rosenberg told this newspaper,
describing the current Israeli Government as “a hard-sell even to many on the right” and still more difficult to those on the centre-left. He concluded by accusing this newspaper of attacking what he called “the community’s greatest and most effective advocate”. With respect, that exchange encapsulated our concern. The purpose of Jewish advocacy is not to defend Israel only when Israel is an easy sell. Advocacy matters most when Israel is unpopular, when ministers are hostile and when fashionable political opinion has turned against it. We do not need representatives worrying primarily about how difficult Israel is to “sell” to the centre-left. We need representatives capable of walking into rooms filled with centre-left politicians and explaining, forcefully and intelligently, why they believe those politicians have got Israel, Jerusalem, Judea and Samaria wrong. Then came this week’s extraordinary announcement. Continued on page 2
4 NEWS Continued from page 1 Britain, alongside France and Canada, announced measures targeting trade with Israeli communities in Judea and Samaria, while Jewish Foreign Secretary Ed Miliband used the explosive language of “ethnic cleansing” when discussing settler violence. In a statement, Rosenberg’s Board chose to condemn what it described as “intolerable settler violence in the West Bank and provocative measures”. At some point, British Jews are entitled to ask a deeply uncomfortable question: whose side is Phil Rosenberg on? There are hundreds of thousands of ordinary Jewish men, women and children living in Judea and Samaria, and East Jerusalem. A tiny minority of mainly youths occasionally land themselves in some trouble with local police, as people across the world do. But to decriminalise business activities with millions of people? It is the equivalent of calling every Brit a criminal because of a minority who may break the law. Why, at the precise moment that Britain’s Government is taking ridiculous, antisemitic economic action against Jewish communities, does our principal communal representative feel compelled to reinforce part of the Government’s narrative about those communities? Instead of publicly appealing for reelection and a big paycheque, Rosenberg should be explaining to the government why it is wrong, not emboldening antisemites with his statements. He should be explaining Israel’s security reality, Palestinian terrorism and incitement, and the Jewish people’s historical relationship with Judea and Samaria. Instead, the Board finds room for another public lecture to Israel, months after their public slamming of Gaza. We do not want our communal representatives merely ‘regretting the sentence’ while appearing to accept significant parts of the prosecution’s case. There is another image which symbolises our frustration. Phil Rosenberg has been pictured hugging Keir Starmer. Of course communal leaders must meet Prime Ministers and senior politicians. Nobody is suggesting otherwise. Having access to Downing Street should be one of the great strengths of the position Rosenberg occupies. But surely the purpose of that access is to fight our corner, not embrace them! When a Government pursues policies towards Israel which cause profound anger and alarm across our community, we need our representatives challenging those responsible, not hugging and smiling with them. We see the embraces, the handshakes and the photographs. What ordinary British Jews cannot see are the conversations conducted behind closed doors in our name.
TO ADVERTISE CALL 020 3906 8488 That question becomes particularly important when Rosenberg himself boasts of the Board’s “traction” with Britain’s decision-makers. If you possess that influence, use it. Having the Prime Minister’s ear means very little if you are unwilling to tell the Prime Minister when he is profoundly wrong. The controversy surrounding Yachad illustrates the wider problem. When there were demands for action against the leftwing organisation over its support for sanctions connected with Israel, Rosenberg declined to expel it. Yachad remains within the Board’s extraordinarily broad communal tent. Why should mainstream British Jews who love and support Israel be expected to stand alongside Yachad, an organisation that campaigns for policies fundamentally at odds with their values? Last week, rabbis associated with Yachad were photographed meeting Ed Miliband. Again, Jewish organisations meeting politicians is not in itself objectionable. The disturbing question is what Britain’s politicians are being told when Jewish representatives sit opposite them. Why is such a tiny fringe group of self hating jews getting these meetings in the first place? If ministers pursuing increasingly hostile policies towards Israel are simultaneously being told by Jewish representatives that Israel itself deserves condemnation, then mainstream Orthodox British Jews have every right to ask whether those people should be presented to Government as speaking for them. Mainstream Orthodox Jews are entitled to ask why they should continue lending their enormous numerical and institutional weight to a structure which encompasses positions on Israel that many United Synagogue members find completely alien. The US asks its members for a voluntary £35 annual levy towards the Board, which many people pay. They also have by far the most amount of deputies. Take away the cash and the people, and the Board will become reduced to what it should really be. A left wing organisation that continuously talks about antisemitism while simultaneously slamming Israel, just like the very government it loves to embrace. Crucially, governments always look out for themselves and once they see the power of the Board has been significantly reduced, the Board will no longer be taken as seriously by Whitehall and Orthodox Jewry will be able to sleep at night, knowing we don’t have some of our own demonising Israel behind closed doors to our ruling powers. The timing makes this infinitely more
serious. We are approaching the first yahrzeit of Melvin Cravitz and Adrian Daulby, the two Jewish worshippers who died during the terrorist attack at Heaton Park Hebrew Congregation on Yom Kippur last year. I subsequently spoke personally with members of that congregation who had been at the synagogue doors as they desperately prevented the terrorist from getting inside. According to the eyewitness account given directly to this newspaper, the terrorist was screaming that he was going to kill Jews because children were being killed in Gaza. Consider what that means. The Jews standing behind those doors had not killed children in Gaza. They were British Jews davening in a Manchester synagogue on Yom Kippur. Yet in the mind of a terrorist, Jews standing inside a synagogue had somehow become personally responsible for a war thousands of miles away. That should terrify Britain’s political establishment. We are not suggesting that Keir Starmer, David Lammy or other members of the then Government wanted that atrocity or knowingly encouraged terrorism. Plainly they did not. But we do believe there is a legitimate and deeply disturbing question about whether the political atmosphere they and others helped create around Israel could have played an indirect role in an extremist’s mind as he travelled from hatred and contemplation towards murderous action. Nobody can know precisely what combination of hatred, radicalisation and propaganda finally caused that terrorist to act. What we do know is what, according to witnesses, he was screaming at Jews when he came to murder them. He blamed them for Gaza. That is why politicians cannot behave as though their rhetoric about Israel exists inside some hermetically sealed foreignpolicy debate which can never spill over into attitudes towards British Jews. At Heaton Park, the distinction between Israelis and completely innocent British Jews had disappeared in the terrorist’s mind. When politicians repeatedly employ ever more incendiary language about Israel, they have a responsibility at least to consider how that language may be received by people already consumed by hatred. For me newspaper, the memory of last
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10 SEPTEMBER 2026 Yom Kippur is personal. I was serving as a chazan in South Hampstead United Synagogue, when the news began filtering through that Jews had been murdered at a Manchester synagogue. I remember the fear as worshippers realised what had happened and wondered what it meant for synagogues elsewhere. I subsequently led the services at Heaton Park a few days later on Shabbat Chol Hamoed, and heard first hand accounts from traumatised people. There is clearly at the very least an indirect link between the words and actions of governments and the terrorists that kill people. Our 30,000 readership need no reminder that if the terrorist had got inside the shul, which also had children present at the time, it would have been even worse. This year British Jews will again walk to shul for Rosh Hashanah and Yom Kippur with those memories painfully fresh. There will be police outside synagogues and security volunteers guarding doors. Parents will look around them as they walk with their children, while congregations will remember Melvin Cravitz and Adrian Daulby. The memories of a terrorist running around Golders Green Road with a knife, stabbing people will be fresh too. As will the case of the terrorists who were, Baruch Hashem, caught as they planned carnage across Manchester schools, shops and homes with over 900 bullets and submachine guns. Against that backdrop, Britain’s political leadership chooses this moment, days before Rosh Hashanah to escalate its confrontation with Israel and employ yet more inflammatory language about Israelis. Have they learned nothing? Political leaders must understand that words spoken in Westminster travel considerably further than Westminster. Everyone knows that criticism of Israel always causes antisemitism. Relentless demonisation of Israel directly contribute to an atmosphere in which British Jews become targets for people who hold them responsible for everything Israel does. Heaton Park should have destroyed that illusion forever. There is breathtaking hypocrisy in Britain presenting complex territorial questions involving Israel as though they were matters of elementary morality. Britain itself understands perfectly well that territorial disputes cannot always be reduced to simplistic slogans. It maintains sovereignty over the Falkland Islands despite Argentina’s continuing claim and over Gibraltar despite Spain’s claim. France retains overseas territories around the world. Numerous countries have disputed borders, competing historical claims and unresolved territorial questions. Yet Israel is subjected to an intensity of international scrutiny which appears almost limitless. Continued on page 4
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6 NEWS Continued from page 2 Germany, given its history, should understand better than almost any nation the sensitivity required when joining international campaigns against the Jewish state. South Africa has placed itself at the forefront of international legal and political action against Israel while wrestling with enormous problems of its own. France lectures Jerusalem while governing territories thousands of miles from Paris. And Britain, once the centre of an empire which governed enormous portions of the earth, now assumes the moral authority to lecture Jews about their presence in a territory literally called Judea. The hypocrisy is staggering. Judea and Samaria are not distant colonial possessions thousands of miles from Israel. Jerusalem, Hebron, Shiloh and Beit El are embedded in thousands of years of Jewish history. History and legal questions are infinitely more complicated than the slogans routinely presented to the British public. The terminology surrounding “settlements” also reaches directly into Jerusalem. Yesterday, Ed Miliband was discussing banning trade with Jews that live and work in the Jewish Quarter of the Old City, saying it is illegal for us to be there. Yesterday this ‘proud’ Jew completely dismissed the Chief Rabbi and British Jewry’s concerns. This is a man who claimed to be a
TO ADVERTISE CALL 020 3906 8488 proud Jew before he listed his sanctions against our homeland. That is why Jewish organisations and Jewish newspapers should exercise enormous care before casually repeating descriptions such as “illegal land” as though a fiercely contested political and legal argument were simply an uncontested fact. This goes to the heart of why The Jewish Weekly was established. Ten years ago this week the paper was set up. We believed something important was missing from British Jewish media. We watched sections of the Jewish press too easily adopt the vocabulary and assumptions of the wider media. A look around last week’s papers shows us the same thing is still happening, with misconceptions about Israel still being reprinted as fact. We did not believe British Jews needed another newspaper simply repackaging the BBC, Sky News or The Guardian. We wanted a newspaper that was prepared to start from an unapologetically Jewish and pro-Israel perspective. That does not require pretending every Israeli Government is perfect or defending every Israeli politician or every act committed by an Israeli. It means refusing to be embarrassed by Israel. It means examining loaded terminology before repeating it as fact, and it means remembering that when Israel is relentlessly demonised abroad, British Jews can end up experiencing the
consequences at home. Our readers can decide which Jewish journalism they trust, just as businesses can decide which Jewish institutions and publications they wish to sustain. We will continue doing what we set out to do from the beginning: standing up for Israel and British Jewry, particularly when doing so is unpopular. We expect those claiming to represent British Jews before Government to show the same determination. It would be easy to finish this editorial by demanding Phil Rosenberg’s resignation. We deliberately do not do so, because replacing one president with another like minded one would completely miss the point. If Rosenberg disappeared tomorrow and the Board simply replaced him with somebody whose political outlook was even further removed from mainstream Orthodox British Jewry, absolutely nothing would have been achieved. Our argument is no longer about one man. It is about an institution which we believe has lost the right to presume that it speaks for us. That is why our appeal is directed squarely at Saul Taylor. The United Synagogue lends enormous legitimacy to the Board of Deputies. If it concludes, as we have, that the present structure no longer adequately represents mainstream Orthodox Jewish opinion on
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10 SEPTEMBER 2026 Israel, it should withdraw and invite other mainstream Orthodox synagogue organisations to reconsider their positions too. Those organisations should then begin the serious work of building an alternative capable of dealing directly with Downing Street, Parliament and Whitehall. The Board can continue representing whichever organisations wish to remain members. What it should no longer be able to do is rely upon the enormous weight and legitimacy of mainstream Orthodox Jewry while allowing Government to assume that its voice represents British Jews as a whole. We are not asking Saul Taylor merely to change the person at the top. We are asking the United Synagogue to leave the Board of Deputies and build something better. British Jewry needs a representative organisation serious enough to command Government’s attention, intelligent enough to argue Israel’s case persuasively, independent enough to challenge ministers of every party and courageous enough to tell Downing Street what it does not want to hear. As British Jews prepare to return to shul with the memories of last Yom Kippur still painfully fresh, that change cannot come soon enough.
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US WARNS BRITAIN: YOUR ISRAEL BOYCOTT COULD COST BILLIONS BY MARTIN KENT
Britain’s decision to target trade with Israeli communities in Judea and Samaria has already provoked a furious backlash from the United States, with warnings that British companies could themselves face economic retaliation for participating in what American critics regard as a boycott of Israel. While President Donald Trump has been slow to personally responded to the announcement, his administration has made clear that America will not follow Britain, France and Canada down the same path. US Secretary of State Marco Rubio rejected the approach, while America’s Ambassador to Israel, Mike Huckabee, warned that Britain’s measures amounted to discrimination and could have serious consequences. The most dramatic warning, however, has come from Florida Republican Congressman Randy Fine, who has effectively told Britain that if it wants to play the boycott game, Florida can play it too. Fine warned that British companies complying with the Government’s restrictions could fall foul of Florida’s powerful anti-boycott legislation, potentially preventing them from doing business with state and local government.
“Any company — or nation — that boycotts Israel is boycotted by Florida,” Fine declared. He warned that Britain’s policy could cost British businesses billions of dollars because of the enormous trading relationship between Britain and Florida. The intervention highlights one of the extraordinary potential consequences of Ed Miliband’s decision to target Jewish communities in Judea and Samaria. British ministers may believe they can neatly distinguish between boycotting Israel and boycotting Jews living a few miles beyond the pre-1967 lines. Some American states take a very different view. Florida has long maintained some of America’s toughest measures against organisations participating in anti-Israel boycotts. Fine helped pass the state’s legislation while serving in the Florida Legislature and is now warning Britain that its companies could discover there is a substantial price for complying with London’s policy. The contrast between London and Washington could hardly be greater. While Britain joins France and Canada in finding new ways of punishing Israel, Trump’s America has refused to participate. The Trump administration has generally taken a dramatically different approach
towards Israel from many European governments. Trump previously reversed sanctions imposed on Israeli settlers by the Biden administration, while his Government has repeatedly resisted international attempts to isolate the Jewish state. Britain may therefore have walked into a much bigger dispute than it anticipated. The direct economic value of goods imported from Israeli settlements into Britain is relatively small, making the Government’s announcement primarily political and symbolic. But if Britain’s symbolic punishment of Israel triggers very real restrictions on British businesses operating in American states such as Florida, the calculation begins to look rather different. It also raises an obvious question for Prime Minister Andy Burnham and Foreign Secretary Ed Miliband.
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Was picking another fight with Israel really worth risking a transatlantic trade dispute? Israel has already retaliated, announcing the closure of the British Consulate in East Jerusalem and restrictions on British officials. Now powerful voices in America are warning that Britain could face consequences there too. Miliband wanted to punish Israel. British companies may yet discover that his grandstanding has punished them instead.
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ISRAEL HITS BACK AT BRITAIN OVER SETTLEMENT SANCTIONS
BY MARTIN KENT
Israel has launched a furious diplomatic retaliation against Britain following the UK Government’s decision to impose sanctions targeting Jewish communities in Judea and Samaria, as relations between Jerusalem and London plunged to a new low. Foreign Minister Gideon Sa’ar announced that Israel will close the British Consulate in East Jerusalem, remove Britain from a US-led international coordination mission dealing with Gaza, terminate British involvement in training Palestinian Authority security forces and ban a number of British politicians and other nationals from entering Israel. The measures were coordinated with Prime Minister Benjamin Netanyahu and represent a significant escalation in Israel’s response to Britain’s increasingly hostile policy.
Sa’ar described Britain’s actions as “morally distorted” and accused London of blatant interference in the affairs of a sovereign state and in Israel’s forthcoming election. He reserved particularly strong criticism for Foreign Secretary Ed Miliband, who went considerably further than previous British governments by accusing extremist Israeli settlers of involvement in the “ethnic cleansing” of Palestinians in parts of Judea and Samaria. Sa’ar dismissed Miliband’s accusations as “outrageous lies”. The closure of Britain’s Jerusalem consulate is particularly significant. The mission has long served as Britain’s principal diplomatic operation dealing with the Palestinians and Palestinian Authority, separate from the British Embassy dealing with Israel. Continued on page 10
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12 NEWS Continued from page 8 Israel’s message appears clear: Britain cannot expect privileged diplomatic access and cooperation while simultaneously leading an international campaign to punish Israeli communities. Britain will also lose its place in the USled coordination operation dealing with Gaza, while British participation in training Palestinian Authority security forces will end. Several British figures will additionally be prohibited from entering Israel, with former Labour leader Jeremy Corbyn among those named. The Israeli response followed Britain’s announcement, alongside France and Canada, of restrictions on goods originating from Israeli communities beyond the pre-1967 lines. Although the amount of trade involved is relatively small, the political significance is considerable. Britain’s measures represent another dramatic deterioration in relations following previous clashes over Gaza, Palestinian statehood and Israeli communities in Judea and Samaria. Sa’ar also accused Britain of attempting to influence Israeli politics shortly before Israelis go to the polls in late October. That allegation could prove particularly explosive. Israel’s Government believes foreign governments are attempting to
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pressure Jerusalem into changing policies which ultimately should be decided by Israeli voters rather than politicians in London, Paris or Ottawa. The dispute also exposes the extraordinary contrast between Britain’s increasingly punitive approach and that of the United States. Washington has declined to follow Britain’s lead, while American officials have criticised attempts to economically discriminate against Israelis living beyond the Green Line. For Israel, however, the dispute goes considerably deeper than economics. Judea and Samaria contain some of the most important locations in Jewish history, while Israeli leaders have repeatedly warned that decisions concerning territory immediately overlooking the country’s major population centres cannot simply be dictated from European capitals. Britain has now discovered that its actions will have consequences. London wanted to downgrade its relationship with Jewish communities in Judea and Samaria. Jerusalem has responded by downgrading Britain’s own diplomatic privileges. The relationship between two longstanding allies is now at perhaps its lowest point in decades, and unless either side changes course, the confrontation may only be beginning.
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BADENOCH BLASTS LABOUR’S “ANTIISRAEL OBSESSION”
BY MARTIN KENT
Conservative leader Kemi Badenoch has launched a blistering attack on the Government’s decision to target trade with Israeli communities in Judea and Samaria, accusing Labour of “singling out Israel” and warning that its policies risk fuelling antisemitism in Britain. Badenoch said Labour’s approach showed that although Jeremy Corbyn had lost the leadership of the party, he had effectively “won the argument” over Israel. She accused the Government of pursuing an “anti-Israel obsession” driven more by domestic Labour politics than any genuine attempt to secure peace in the Middle East. Badenoch argued that a ban targeting settlement trade could become a de facto boycott of Israel because British businesses may struggle to separate activities taking place on different sides of the Green Line. She also issued a stark warning about the consequences for British Jews, arguing that hostility towards Israel does not exist in isolation from antisemitism at home.
“Once again, British Jews find themselves warning their own government that its relentless demonisation of the world’s only Jewish state risks fanning the flames of antisemitism here at home,” she said. Badenoch further accused Labour of “throwing British interests under the bus” in an attempt to win back Islamist and farleft activist votes. She warned that picking a fight with Israel could also damage vital intelligence and security cooperation, arguing that Israeli intelligence has helped protect British lives from Iranian-backed threats. Israeli Foreign Minister Gideon Sa’ar subsequently spoke with Badenoch and Shadow Foreign Secretary Tom Tugendhat, thanking them for their firm opposition to the measures. Badenoch’s intervention provides one of the strongest condemnations of the Government’s increasingly hostile approach to Israel from a senior British political figure, and puts clear distance between the Conservatives and Labour over the latest sanctions.
10 SEPTEMBER 2026
CHIEF RABBI SPEAKS FOR THE JEWS. MILIBAND DOES NOT!
BY MARTIN KENT
Foreign Secretary Ed Miliband has publicly rejected a stark warning from Britain’s Chief Rabbi that the Government’s latest sanctions against Israel risk making British Jews less safe. Chief Rabbi Sir Ephraim Mirvis described the measures targeting Israeli settlements in the West Bank as a “dark day for British Jews”, warning that they could embolden extremists who use hostility towards Israel as a pretext for hatred against Jewish communities. But Miliband, who describes himself as a “proud British Jew”, dismissed the Chief Rabbi’s assessment during an interview on BBC Radio 4’s Today programme. Asked directly whether he believed Rabbi Mirvis was wrong, Miliband replied: “Yes, I am saying I don’t agree with the chief rabbi, somebody over whom I have great respect.”
Miliband insisted that the Government could take punitive action against Israel while simultaneously combating antisemitism in Britain. He argued that anybody who holds British Jews responsible for decisions taken by the Israeli government is engaging in antisemitism. The intervention highlights an increasingly bitter divide between the Government and Britain’s Jewish communal leadership just days before Rosh Hashanah. Rabbi Mirvis had argued that the sanctions would do nothing to advance peace or make anybody safer, while warning of their potential consequences for Jews in Britain. The Government nevertheless stood firmly behind its decision, which includes restrictions on trade connected to Israeli settlements. Israel has responded angrily, ordering the closure of the British consulate in Jerusalem within 30 days and taking further retaliatory measures against Britain.
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Next Year’s Must-Go Destination Is Home BY MICHAEL BEN BARUCH, DIRECTOR OF THE ISRAEL GOVERNMENT TOURISM OFFICE UK AND IRELAND
Rosh Hashanah asks all of us to take stock of where we have been and how we can improve in the year to come. As an Israeli living and working in Britain, I am hopeful both for my beloved Israel and for you, the British Jewish community, who have welcomed me and my family so warmly since we arrived in the summer of 2023. There is no hiding that the past three years have been hard for British Jews. For many of you, a trip to Israel has never been just a holiday choice; it has been a statement about belonging. And so many of you have kept making that statement these past three years, flying proudly, visiting family, standing with the Israeli people even when it wasn’t easy. British Jews have been among the most loyal visitors Israel has had through this period, and that loyalty has meant more than you may realise. These have also been the hardest years Israel’s tourism industry has ever known.
But the rebuilding has begun in earnest, with the Ministry of Tourism investing in new visitor projects across the country, from the Galilee to the Negev. The word pioneer has a long history in our story. The early Aliyot built a country out of very little, but they led the way. There is something in that spirit worth considering. Presence itself is a contribution. Booking a flight and filling a hotel room may seem small, but it carries weight and opens the way for others to follow. And what awaits you is a land that holds everything a Jewish family could want from a holiday. Pray at the Kotel as the sun rises over Jerusalem, then walk the Old
City walls or descend into the City of David, where the newly excavated Pilgrimage Road follows the very stones pilgrims climbed to the Temple two thousand years ago. Spend Shabbat in Jerusalem, where the whole city keeps it with you, from the siren on Friday afternoon to the songs drifting from every window. Head north to Tzfat, its blue doorways and centuries-old synagogues as moving as ever, and to the Galilee for walking trails, cool air and quiet. A new generation of hotels has arrived, with rooftop pools, spas and huge comfort, and kosher dining at a quality and abundance that exists nowhere else on earth, from the simplest falafel to the finest dining. To be connected to Israel, to love Israel,
to advocate for Israel, is to visit Israel. Not to be an armchair supporter, but to remain part of the story. Every prayer at the Kotel, every Shabbat table joined, every walk through Jerusalem’s streets is an expression of that bond. And there is no education like it. Let your children stand where their story began, see the places they learn about rise out of the landscape around them, and know that this land is their birthright. As travel from the UK continues to recover, our message is simple. Israel is grateful for those who never stopped coming, and ready to welcome even more of you back. We are not only repairing what these years have taken but we are building for the future. In the Rosh Hashanah prayers we say “Hayom harat olam”, today the world is born anew. Israel’s tourism industry is being born anew this year too, slowly perhaps, but with purpose and resolve. This Rosh Hashanah, I am asking you to choose Israel again. Wishing you all a Shana Tova U’metukah, a sweet and good new year, wherever this year’s journeys take you.
Rosh Hashanah marks a new beginning and the chance to imagine what is possible. This year, we celebrate Eitan, Danny and Kuba as they graduate from Wohl Campus, Kisharon Noé School, A Loftus Learning Centre and start an exciting new chapter at Kisharon Langdon College. Your support can help ensure that every person can reach their potential and achieve milestones that once seemed out of reach.
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ARMED POLICE TO GUARD SHULS OVER YOM TOV
BY ARI ISRAEL
Armed police, specialist units and increased patrols will be deployed around Jewish communities as Britain prepares for a major security operation over Rosh Hashanah and the High Holy Days. The heightened protection comes amid continuing concern over antisemitism and terrorism, with the memories of last Yom Kippur’s deadly attack at Heaton Park Hebrew Congregation in Manchester still painfully fresh. Police forces are working closely with the Community Security Trust, with additional officers expected around synagogues, Jewish schools and heavily populated Jewish areas. Operation Tishrei will include both armed and unarmed officers, high-visibility patrols, specialist resources and intelligence-led deployments. Thames Valley Police has already confirmed armed officers will form part of its operation, alongside Project Servator deployments designed to identify and deter potential terrorist and criminal activity. Prime Minister Andy Burnham has also convened a high-level Cabinet Committee on Antisemitism involving senior security officials to ensure there are no gaps
in protection over Rosh Hashanah and Yom Kippur. The measures come after a deeply disturbing year for British Jewry. Antisemitic incidents have remained at exceptionally high levels, while synagogues and Jewish institutions have faced terrorist attacks, arson and other threats. Government has committed more than £250 million over three years towards additional policing and measures combating antisemitism, alongside tens of millions of pounds for protective security at Jewish institutions. CST will once again play a central role, working alongside police and communal security teams to protect congregations. Jewish worshippers are nevertheless expected to approach this year’s Yamim Noraim with particular anxiety, just a year after Melvin Cravitz and Adrian Daulby lost their lives during the Heaton Park terrorist attack. For many congregations, the sight of armed officers and security volunteers outside shuls will therefore provide reassurance — but also a sobering reminder of the extraordinary precautions now required simply for British Jews to attend prayers safely.
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ISRAEL ON HIGH ALERT FOR ATTACK OVER YOM TOV Israel has placed its defence establishment on its highest level of readiness ahead of Rosh Hashanah amid fears that Iran or one of its proxies could attempt to exploit the Jewish holiday to launch a surprise attack. The IDF has been conducting exercises specifically designed to test its response to an unexpected assault, with the trauma of October 7 ensuring that the military is particularly sensitive to the possibility of enemies choosing a Jewish festival to strike. Defence Minister Israel Katz has warned that Iran’s growing economic difficulties and fears for the survival of the regime could push Tehran towards increasingly desperate action. “The Iranians like to attack on Jewish holidays because they hate Jews,” Katz said, warning that Israel was prepared both defensively and offensively for any eventuality. The warnings come as the wider Iran conflict has again dramatically escalated. American forces struck Iranian oil tankers this week following renewed Iranian missile attacks targeting a US Navy warship, while Tehran has threatened further retaliation and warned shipping around the Gulf. Iran has also unveiled what it claims is
an improved ballistic missile and adopted increasingly aggressive rhetoric about its willingness to strike its enemies.
Israel has so far remained outside the latest direct exchanges between Iran and America, but Jerusalem is making clear
that any attempt to bring Israel back into the fighting would be met with overwhelming force. Katz issued an extraordinary warning that an Iranian strike on Israel would leave the IDF “free from all constraints”, saying Israel would target Iranian national, military and energy infrastructure. Prime Minister Benjamin Netanyahu has issued an equally stark warning. Speaking ahead of Rosh Hashanah, Netanyahu said Israel remained determined both to defend itself and strike its enemies, adding that Iran was currently refraining from attacking Israel because “it knows why”. Netanyahu said Israel and the United States had already achieved enormous successes against the Iranian threat, weakening Tehran’s nuclear and ballistic missile capabilities and striking
the Iranian axis across the region. Israeli officials are nevertheless attempting to balance vigilance with reassurance. There is currently no public assessment that an Iranian attack over Rosh Hashanah is inevitable or even imminent. The concern is instead that the Middle East remains extraordinarily volatile, with fighting involving Iran, America and Iranian-backed forces capable of escalating with little warning. The IDF is therefore preparing across several fronts, with Iran far from the only threat. Hezbollah, Hamas and other Iranian-backed groups remain potential sources of attacks. For Israelis preparing to hear the shofar and celebrate Rosh Hashanah with their families, the atmosphere will consequently be one of heightened awareness rather than panic. The message from Jerusalem is that Israel will not be caught sleeping again. After October 7, the possibility of an enemy exploiting Shabbat or Yom Tov can never again be treated casually. And Iran has been given an equally unmistakable warning: if it chooses Rosh Hashanah to attack the Jewish state, Israel’s response will not be restrained.
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ISRAEL ELECTION CAMPAIGN ENTERS NEW PHASE AS NEW PARTY JOINS THE RUNNING Israel’s election campaign has entered a dramatic new phase, with a new Charedi party attempting to break the decadeslong dominance of Shas and United Torah Judaism — potentially adding another major complication to an already unpredictable election. HaTzibur HaCharedi — “The Haredi Public” — formally submitted its list for the October 27 election this week, led by Beit Shemesh Deputy Mayor Motty Leitner. The party is specifically targeting Charedim who believe they are no longer adequately represented by the established Charedi parties, particularly working Charedim, those serving in the IDF and people who feel increasingly disconnected from the traditional political establishment. Leitner initially attempted to secure representation for his movement within the existing Charedi parties. After those efforts failed, HaTzibur HaCharedi announced that it would run independently. Perhaps most remarkably, the party has
placed two women among its top four candidates. Dr. Nechumi Yaffe is third and Ziva Glantz fourth, making it the first Charedi electoral list to place women among its Knesset candidates — a potentially historic development in Israeli Charedi politics. The significance extends far beyond whether the party actually wins seats. For decades, Charedi voting has been among the most disciplined and predictable elements of Israeli elections, with Ashkenazi Charedim overwhelmingly backing United Torah Judaism and Sephardi Charedim largely supporting Shas. A serious alternative attempting to attract working and more integrated Charedim could therefore represent an important challenge to that system. It also comes amid upheaval inside United Torah Judaism itself. Veteran Degel HaTorah MKs Moshe Gafni and Uri Maklev were dramatically removed from the party’s slate on the instructions of Rabbi Dov Lando, signalling a generational change inside the established Charedi
leadership. The crucial question is whether HaTzibur HaCharedi can cross Israel’s 3.25 per cent electoral threshold. If it cannot but nevertheless attracts a significant number of traditional Shas or UTJ voters, those votes could effectively disappear when Knesset seats are allocated — potentially having major consequences for Benjamin Netanyahu’s chances of forming another government. Netanyahu is already battling fragmentation elsewhere on the Right. Bezalel Smotrich has joined forces with Moshe Feiglin, while Itamar Ben-Gvir resisted pressure to reunite with Smotrich. Netanyahu has repeatedly warned his supporters that wasted votes could cost the Right the election. Meanwhile, former IDF chief Gadi Eisenkot and his Yashar party have emerged as a formidable challenge to Likud, with Netanyahu’s bloc struggling in polling to reach the crucial 61-seat majority. The Charedi vote could therefore become one of the election’s unexpected
deciding factors. Military service remains at the centre of the dispute. The long-running battle over yeshiva exemptions has badly strained relations between the Charedi parties and Netanyahu, while simultaneously creating divisions within Charedi society itself over political representation and integration into wider Israeli life. HaTzibur HaCharedi is betting that those divisions are now deep enough to produce something Israeli politics has rarely seen: a viable new Charedi political force outside Shas and United Torah Judaism. Even if it ultimately fails to enter the Knesset, its emergence could force the established Charedi parties to confront a constituency they can no longer automatically assume will follow them. With Netanyahu fighting for every seat and the opposition sensing a genuine opportunity for victory, a relatively small rebellion within the Charedi electorate could end up having consequences far beyond the Charedi community itself.
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Letters to the Editor Please note: The views of the letters do not necessarily reflect the views of this newspaper. Letters may be edited and publication is at the discretion of the editor.
IS THE BOD NO LONGER FIT FOR PURPOSE? Dear Editor, With sanctions imposed on Israel by the Labour Prime Minister, British Jews find themselves in the same guilty-ascharged tent of the Jews of South Africa. We now live in a Western European democracy, that has taken the lead in imposing sanctions on the only Jewish State. And like South Africa, the U.K. government has consequentially only further endangered the lives of Jews in the home country, Israel and Jews around the world. But unlike South African Jewish leadership, there are some members of the Board of Deputies of British Jews, who hold their heads high, in glee of this sanctions decision. While there are of course many others who hold their heads in shame, the two realties are arguably irreconcilable. This implosion, is for many a tipping point, and but only a tangible surfacing, of what has been the ever-growing vast schisms within, as an organization that professes to be “the most representative” of the Jewish community. But what does that mean, is it really possible, and is the rationale of the BoD still in itself relevant today? The Board of Deputies of British Jews, was created in 1760 primarily so that British Jews could have an organized body to represent their interests to the Crown and government. The more important long-term reason at the time, was that Jews in Britain still faced substantial legal and political restrictions. Only a few years earlier, Parliament had passed the Jewish Naturalization Act of 1753, allowing Jewish immigrants to become naturalized more easily, but intense opposition led to its repeal in 1754. This demonstrated the need for an organized Jewish body capable of dealing with Parliament and government and defending Jewish communal interests. But importantly, it was not originally created as the comprehensive democratic “voice of British Jewry” that it presents itself as today. Rather it arose significantly because of disagreements between London synagogues and only gradually evolved into a much broader representative organization. But the disagreements of old, are unrecognizable to the existential crises of today in what is a Jew, Zionism and the State of Israel. Whether between
institutions Orthodox verse nonOrthodox or between Jew and Jew, the common-ground on the issues that matter most – are arguably very often impassable chasms. While on the Jewish left, the two-state solution and “tikin olam” has become a religion in itself, amongst Orthodox, Traditional and many other Jews, their unyielding support for Israel and the Jewish people remains paramount. For this group, the BoD should not be interfering in Israeli politics. It is a matter only for Israeli citizens who live, fight and die for the very existence of the one Jewish state. They are on the front lines of Jewish history and not the backbenchers. Likewise, both in the center and on the right, most are fed-up with government throwing paracetamol tablets to fight the cancer of antisemitism, treating the symptoms but ignoring the source. We have a government too afraid to tackle the underlying causes, but a Labour government, which many in BoD leadership are historically and umbilically connected to – and will not call out. All this, while most Jews see a day-by-day growing insecurity and unbridled antisemitism, whether individually or communally, and in every profession, from entertainment to academia to medicine. Where was the BoD outrage expressed directly to Miliband on the despicable video he published last Friday? Where? Too often the outrage has fallen only upon the shoulders of a courageous Chief Rabbi Ephraim Mirvis, while the BoD has been sadly AWOL. We see no publics spats with government. Maybe it’s about time we did. That it is the American government that does the speaking “for us" - speaks to our lack of spine at many times. On Tuesday, British Jews heard a whole megillah from Edward Miliband, Secretary of State for Foreign and Commonwealth Affairs and why his moral conscious which keeps him up at night, compels him and his government, to execute these sanctions. (Which of course he is also only doing for the good of Israel and the Jews.) Apart from a morally corrupt decision, based on historical falsehoods, with inconvenient truths long-since discarded into the garbage, the decision will only play more to the fanatical Jew haters and anti-Zionists (same thing) in this country – and the world over. This will not end well. The action makes every Jew in this country (and Israel) less safe and only
further empowers Islamists and left-wing extremists. The BoD does do much excellent work, from building key governmental and NGO relationships, to education and shechita. And the BoD does have many dedicated employees and deputies who volunteer so much of their time, to help further the best interests of the community. But too often, it seems to lack moral courage and a singular voice to protect the community as a whole. Perhaps, the BoD has to recognize, that particularly in the post October 7th world, it has become impossible to say that it represents, or can represent a commonality of a Jewish communal position, on the matters that matter most. Governed too often by a paralysis of ever more deeply and often diametrically opposed factions and opinions, it consequentially is a mouthpiece of the most parev, never making or unable to exhibit a powerful and passionate position, for the Jews. This Tuesday morning on BBC News, it was American Ambassador Mike Huckabee, a Christian and non-U.K. citizen who spoke the most passionately and articulately lambasting this decision, and not one of our very own. Could the BoD leadership have done more to prevent the Labor government decision? Probably not, the decision was fait accompli. But it could certainly have come out fighting, with much more visibility, conviction and passion, and not just to influence government, but for the Jewish community and wider community to see and hear. The comfort our Jewish community desperately needs, the clarity the wider community desperately must hear. The big question is, what can the BoD do to elevate the passionately Zionist and the passionately Jewish to the front and center of the BoD? For sans any pragmatic approach, I fear the BoD will become more and more an organization no longer fit for its noble purpose. Derek Saker, Edgware
POLANSKI OR PAULDEN? Dear Editor, With respect to the review of Zack Polanski (3rd Sep p.10) has anybody asked him to justify why between galut surnames Polanski is more "authentic" than Paulden? Does he really sympathise with Poland? and more pertinently, does Poland sympathise with him? More importantly given the late Abba Eban's excellent "The New Diplomacy" why is Paulden / Polanski advocating suspending diplomatic ties? As Churchill pointed out, diplomatic ties exist for
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10 SEPTEMBER 2026 communication of opinion and fairing relations and not for grace and favour awards. If there are issues it is time to reinforce embassy staffs and talk towards a practical result. Finally Jesus of Nazereth was Jewish to the end according to his dying words. It is vital to clarify that the founder of Christianity was the Diaspora Greekassimilated Paul of Tarsus (S. Turkey) more Billy Graham than Rabbi Gamliel. Frank Adam, Prestwich, Manchester
OH BOY! Dear Editor, “Oh boy,” Boy George, surely is a man of CULTURE, and a non-Jewish mensch Who’s recently released a song about, for Jewish people, a historic, horrific event The Nova Music Festival in Israel on 7th October 2023 A global music superstar who’s on the “right side of history.” Just listen to the specifics of the lyrics which demonstrate this musician’s Intention to stand by the Jews, stress the facts and see it as his mission To be acute, and refute the lies and misinformation that he hears and sees About what happened on that fateful day when many nationalities Not just Jews, and Israelis, but people form many other countries Became victims of Hamas’ inhuman, indescribable, activities “I stand with the Jews,” is a lyric which surely epitomises Boy George’s stance, when He chose to sing out, loud and clear, as per the song’s title, “We Will Dance Again,” Is so firmly associated with that terrible morning on Simchat Torah Denying that any genocide is being committed by Israel in Gaza He has endured much, Worldwide, opprobrium with this song A brave, principled man who knows what’s right from wrong He surely nothing to gain – but so much to lose By singing the lyrics, "I Stand with the Jews," At a time when the zeitgeist, Worldwide, is anti-Semitism As people sit in judgement over our plight - this man isn't He belongs to a small, select CLUB of gentiles who do speak up for the Jews And is rightly mentioned all over social media, in the newspapers and news If when it comes to Jews, and Israel, the World would just shut up I say Kol Hakovod to Boy George of the modern CULTURE CLUB J D Milaric
10 SEPTEMBER 2026 THE ULTIMATE HOME SECRETARY Dear Ed (Miliband), Both you and I are only here on earth because of one man. If not for this man you and I most likely would never have been born. Your family would not exist and my family would not exist. We would never have had our chance to be. That man is my great-grandfather and name-sake, Rabbi Dr. Solomon Schonfeld. The man who at the tender age of 26 began a selfless mission and saved 1000's of souls from certain doom. "Whoever saves a single life is considered to have saved the whole world” (Sanhedrin 4:5). He was a superhero who saved the world 1000's of times. One of those souls was a little girl called Dobra Jenta Kozak. Brought over on the Kindertransport to Britain, she was given a secure home and a chance to live a life on our secure shores, far away from the furnace and cesspit of anti-semitism in mainland Europe. As you know, Dobra Jenta Kozak became Marion Miliband, your late mother. I write to you not about politics. I write to you not about a delicate issue far away from home. I write to you not out of disagreement. Rather, I write to you for remembrance. For remembrance of the Man whos ethos, heart and awareness means you and I exist. Dr Schonfeld had one mission - to do his utmost to ensure the local safety of Jewish people in Britain. He was the Ultimate Home Secretary. I live in Manchester a few minutes away from the location where one year ago on the holiest day of the Jewish calendar, Yom Kippur, that security was compromised. We ask ourselves daily whether this is the safe Britain that Grandpa Schonfeld felt was a place for Jews to integrate into and call home. We never thought that the answer would become clearer from one of the decendants of the "Kinder". The Jewish people are One. We are brothers and sisters bound by our souls. As long as the soul is there, one is part of the Jewish family. But when one compromises the lives and safety of the Souls of our family, then you leave the fold. Also Sanhedrin 4:5 - Anyone who destroys one soul from the Jewish people, the verse ascribes him blame as if he destroyed an entire world. So the question is Ed, will you and I be honourable and emulate the life of the man to whom we owe our existance? Will we give it our all to do absolutely everything in our power to ensure more
TO ADVERTISE CALL 020 3906 8488 and more safety for our family? Or will we leave the family by losing sight of our mission and drowning in the sea of ungratefulness. The choice is ours. After all, the same Man showed us the way. Wishing us all a happy, healthy and safe new year, Yours, Shloime R.
THANK YOU!!! Dear Editor, As we approach another Rosh Hashanah, I wanted to take the opportunity to thank you and the entire team at The Jewish Weekly for the tremendous work you have done over the past twelve months. It is difficult to believe just how much has happened since last Rosh Hashanah. Both here in the UK and internationally, it has been an extraordinary and, at times, deeply challenging year for the Jewish community. From events in Israel and the continuing rise of antisemitism to major developments much closer to home, there has rarely been a quiet week. Throughout it all, The Jewish Weekly has been there, reporting on the stories that matter to our community and ensuring that readers remain informed about what is happening around us. I particularly appreciate the enormous amount of work that must go on behind the scenes each week, not only from the editor and writers, but also from the design team who consistently produce such an attractive and enjoyable newspaper.
PM - ANSWER THE JEWISH COMMUNITY Dear Andy Burnham, I am perhaps the British citizen who has suffered most directly from Britain’s misguided policies towards Israel and the Palestinians over the past 25 years. My Oxford-educated wife, Lucy, and my British-educated daughters, Maia and Rina, were brutally murdered by Palestinian terrorists in the Jordan Valley in April 2023. Since their murders, the terrorists’ families have been eligible for payments from the Palestinian Authority under its notorious “pay-for-slay” system. The terrorist organisations responsible for so much bloodshed have also flourished in an environment sustained for decades by international funding, including British support for the PA and UNRWA. And now you propose boycotting products made by Jews living in the West Bank. You insist that you are not against Israelis. Yet you are prepared to single out Jewish Israelis like me for economic punishment. That is the hypocrisy I find so difficult to accept. For decades, Palestinian terrorism has
On a lighter note, one of our favourite parts of the paper is the Family Fun page. In a world where everyone seems to be permanently attached to a phone or screen, it is wonderful to have something that actually brings the family together. The children love the puzzles, jokes, games and activities, and it has become a part of our Shabbat reading. No doubt the year ahead will provide The Jewish Weekly with plenty more to report. However, after so much difficult and worrying news, let us hope and pray that the headlines of 5787 will be filled with happier stories: peace, unity, celebrations and positive developments that bring smiles to all our faces. Thank you again for everything you do for the community each week. Wishing the entire Jewish Weekly team and all its readers a Shanah Tovah U’Metukah. Yours sincerely, Andrew S, NW London
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LETTERS 25 killed thousands of innocent Israelis, like my wife and daughters, while the Palestinian Authority has operated a system financially rewarding prisoners and the families of those killed carrying out attacks partially funded by the UK. Yet your moral outrage is directed not at those institutions, but at Jewish businesses in Judea and Samaria. Of course Palestinians have also been killed by Israelis, including tragically innocent people. But many deaths have occurred during terrorist attacks, armed clashes and Israeli security operations. Equating those circumstances with a government system that financially rewards convicted terrorists and their families obscures a crucial moral distinction. To paraphrase the late Chief Rabbi Lord Jonathan Sacks: criticising or boycotting Israel is not necessarily antisemitic. Singling out Israel for standards applied to no other country can be. If you genuinely believe your policy is principled rather than discriminatory, I invite you to defend it publicly. I would be happy to debate you on television, anywhere and at any time. Rabbi Leo Dee
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1,000 people flock to Chai’s annual Gift Sale Around 1 ,000 people flocked to Chai Cancer Care’s flagship centre in Hendon, north-west London, on Monday for its annual Rosh Hashanah Gift Sale, as stallholders and clients - former and current - shared the personal stories behind their support for the UK Jewish community’s key cancer support service for people and their loved ones affected by a diagnosis. Shoppers streamed through the doors from 9am-7pm for the day-long fundraiser, which brought together more than 40 businesses and saw an expanded marquee added to accommodate demand. Attendees stocked up on Rosh Hashanah gifts and treats, from jewellery, Judaica and homeware to children’s toys and personalised pyjamas. Meanwhile, an artisan food market offered smoked salmon, whisky, sweets, popcorn - as well as Tony Page’s signature honey cakes, which were donated towards the event. There was also an all-day brunch café run by kosher caterer Ben Tenenblat, serving shakshuka, eggs, salads and - this year, he added freshly made pizza for children arriving after school. He said: “Chai is an amazing charity and one I’m incredibly proud to support. The Gift Sale always brings so many people from across the community together, all while raising vital funds for Chai’s work.” Former client Alex Samuels, 37 , founder of kosher biscotti brand BiscottMe, was diagnosed with non-Hodgkin lymphoma aged 22 while reading German at Leeds University. He underwent 12 rounds of chemotherapy and a stem cell transplant, with Chai supporting him and his family throughout. He has now returned to Chai as a Gift Sale stallholder, selling flavours including apple and honey, pumpkin spice, everything bagel and chilli sumac while raising money for the charity. Reflecting on his diagnosis, he says: “I was thrown into this world that I just didn’t really know existed. I hadn’t had that exposure to cancer before, but from then on it became such a big part of my life.
“I came to Chai relatively early on, but I think it was just as important for my parents and my sister as it was for me. They’d just been told their child had cancer. Sometimes when you’re going through cancer, it’s worse for the people around you who have to watch you. You’re going through the physical side of it, but they’re watching and feeling that they have to support you. They need help as much as the patient, and that’s where Chai comes through. “There’s a real community feeling and they’re there for the family as well as the patient. You come into Chai and you don’t feel like you’re in a cancer wellness centre. You feel like you’re in a luxury spa, and I think that makes a massive difference. You come here and you just feel good.” He adds: “My story would be very different had I not had that separate space to process and deal with what was happening in my own way.” He continues: “ Just talking about being here today gives me goosebumps. It’s nice being on the other side and being able to be here in a fully supportive capacity. “Even now, 15 years later, if I hear about somebody going through cancer, I say: just go to Chai and speak to somebody. They’ll point you in the right direction and give you what you want and what you need.” Stallholder Sophie Blutstein, 37 , launched luxury handbag business Fortunée Studio after spotting a gap in the market for affordable, high-quality Italian leather bags, under £200. Run by Sophie from her home in north-west London, the business sources its leather bags from Italy and offers a range spanning classic neutral colours to brighter summer shades. Her customers include women looking for everyday pieces, as well as those buying Bat Mitzvah and teachers’ gifts. Sophie says: “It feels so special to be part of an amazing community where everyone comes out to support small businesses. For a small and relatively new business like mine, the community is really important and being here today feels amazingly powerful. “I also know parents my age who have been affected by a cancer diagnosis and who have been supported and helped by Chai. As a young mum, it is scary to see more people in our generation being affected, but it’s also very reassuring to know that this support system is there if you need it.” Chai client Anna Goldfarb was diagnosed with cancer in May last year after suffering persistent coughs for more than two years. Chai supported her with complementary
therapies before she felt ready to attend the charity’s centre in person. A teacher for 30 years at Kerem primary school and naturally creative, Anna now attends art and jewellery making workshops, making a piece that she wore at the event. She says the sessions give her time to talk to other clients and switch off with others going through cancer, while taking pride in creating pieces that raise money for charity. She also designed Chai’s colourful Rosh Hashanah card this year, featuring a vibrant pomegranate design. She says: “I wasn’t ready to leave home at first because I had so many side effects from treatment. Chai would come to me for things like reflexology, and then slowly I came out of my shell and started coming here. We’re together with other people going through cancer and we talk, we banter and, for those two hours, we can switch off. You never forget what’s happening, but for a little while you have that space. Wearing one of the jewellery designs that were sold at the Chai jewellery stand”, she adds: “I’m so proud that I’m helping to make money for charity. I’ve volunteered and said I’m happy to come here and give my time. It’s a pleasure to be able to give something back.” Another Chai client, who wished to remain anonymous, stocked up on her shopping at the event. She said: “Chai’s model of care and support is one that should be replicated across other communities. It is culturally sensitive and utterly professional, and as a client you feel completely understood.” For the past 15 years, luxury kosher caterer Tony Page has donated thousands of his signature honey cakes to Chai for the Gift Sale. He says: “I think Chai does the most amazing job. I have huge respect for the organisation and I just admire their work. Cancer resonates with everybody. Anyone who has had the experience of cancer in their lives will respect what they do, and this is just a small gesture on our part in that direction.” He adds: “There is a very happy atmosphere at the Gift Sale. There’s a happiness in knowing that by going there you’re supporting such a worthwhile cause. I have clients who buy 20 or 30 cakes because they want to support Chai. It’s a way of giving, and they get something back as well.”
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Gift Sale co-organisers Debra Zender and Caroline Tunkel, Chai’s Head of Corporate and Community Engagement, said: “The Gift Sale has grown into one of the community’s most eagerly anticipated events, attracting up to 1000 visitors each year. We are enormously grateful to the businesses who are so keen to participate and to the wider community for its extraordinary support. It is their enthusiasm and generosity that have made the event what it is today and, most importantly, help Chai continue its invaluable work
supporting individuals and families affected by a cancer diagnosis.” The Gift Sale was originally established by a group of Chai supporters and over the years has been run by its current organising committee, growing from just 15 stalls to more than 40 today. Louise Hager MBE, Chairman of Chai, says: “There is something very special about seeing businesses from across our community choosing to support Chai in this way, particularly when, for some, that support comes from a very personal connection to cancer or to Chai itself. They are not simply coming here to sell their products; they are helping us raise vital funds and giving back to an organisation that may have supported them or somebody they love. “The Gift Sale also gives us an important opportunity to bring people into our flagship centre in Hendon and open our doors to the wider community. Some will know Chai intimately because we have been beside them through an incredibly difficult period in their lives. For others, it may be their first time here. They can experience the warmth of Chai for themselves and know that we are here for anyone affected by cancer, whenever they may need us. “At its heart, the Gift Sale is about community looking after community. It is a wonderful day of shopping and celebration ahead of Rosh Hashanah, while every stallholder and every person who comes through our doors is helping Chai continue to be there for thousands of people and their families.”
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Bread and Water
10 SEPTEMBER 2026
Being a proud Torah Jew does not mean that Torah cannot sometimes be learned from a Christian pastor: mikol melamdai hiskalti ! (I have grown wise by learning from all who taught me.) My friend Tommy Waller, a deeply proIsrael pastor, once told me: The Torah says that Ammon and Moab may not “enter the congregation of Hashem.” They are excluded from joining the covenantal peoplehood of Israel. Why? The Torah gives a striking reason: “because they did not meet you with bread and water on the way” when the children of Israel were journeying home. Think how modest that demand was. The Jewish people were returning to their ancestral homeland. Ammon and Moab were not asked to become Jews, fight Israel’s wars, or abandon their own national
interests. They were simply expected to recognise a people returning home and offer a little bread and water along the road. After two thousand years of exile, Jews have gathered again from Russia, Ethiopia, Yemen, Britain, America and dozens of other lands. Hebrew has been revived. Jerusalem has been rebuilt. Judea and Samaria – the Biblical heartland – are once again home to thriving Jewish communities. Britain could look upon that extraordinary historical return with generosity. Instead, its Labour government is moving in the opposite direction. Britain once played a central role in the great historical achievement of the Balfour Declaration, recognising Jewish national rights in the Land of Israel and helping set in motion the process that led to the Jewish state. Today, rather than recognising Jewish rights in Judea and Samaria, it is moving toward sanctions, boycotts and restrictions against Jews living there. It is not merely failing to offer the proverbial bread and water along the Jewish journey home. Britain is going a step further, rejecting
Jewish bread, Jewish wine, and Jewish olive oil produced in the very hills where the prophets walked, while strengthening a competing narrative of “Palestinians” in a “Palestine” from which Jewish sovereignty is expected to disappear. Even more painfully, this policy does not end at Israel’s borders. A Britain that repeatedly strikes at Israel while accommodating Islamist rejectionism is not defeating jihadism, but is emboldening it. The ideology that seeks to drive Jews from Jerusalem does not become moderate when it reaches London. The Labour Party does not seem to understand that surrendering ground to those who despise Israel does not buy peace at home. The same forces that reject Jewish sovereignty in the Middle East also challenge the identity and values of Britain itself. One need only look at what has become commonplace on the streets of London to understand the danger. One positive aspect of confronting antisemitism today is that Jews are no longer a people without a home to go to. Those who feel threatened, isolated, or increasingly unwelcome have the option of coming
home to Israel, and that places a serious obligation on those already here. Israel must make sure that Jews who choose to come can feel safe, that their property and savings are secure, that they can build careers and families, and that they can see a real future for themselves in the Land of Israel. That responsibility also extends to Jews who choose to remain in Britain and elsewhere. Jewish communities abroad need stronger Jewish education, stronger Jewish identity and a deeper connection to Israel and to the Jewish people. Those who come home should be welcomed as brothers and sisters as effectively and generously as possible, and those who remain should know that Israel stands with them and that the door remains open.
How many charities have you supported over the past year? For many of us, the answer is probably more than we realise. A longstanding monthly donation here, a sponsorship request there, a gift to mark a simcha, a donation in memory of someone special, or supporting one of the many Rosh Hashanah charity appeals that find their way onto our doorsteps at this time of year. Our charitable giving can quickly become spread across numerous causes and organisations, often without us giving much thought to how we manage it or keep track of how much we’ve given. That is where SmartGiving comes in. SmartGiving brings charitable giving together in one place. Account holders can add funds to their account and then distribute their balance to UK-registered charities of their choice. We can also facilitate donations to charities in Israel, subject to the successful completion of our due diligence process. And it is a service being used on a significant scale. Last year alone, SmartGiving members donated more than £11 million to charity, with more than 10,000 registered charities supported through the platform. Some people know exactly where they want their money to go. Others prefer to put money aside for charity and decide later which causes they would like to support. SmartGiving gives you the flexibility to do either. And because everyone has their own way of doing things, there are different
ways to manage your giving too. You can make donations through our online platform, use a SmartGiving voucher book, or simply contact us directly with your instructions. For those who like to manage everything themselves, our online service allows you to check your balance and statements, top-up your account and make donations whenever you choose. But we also recognise that not everyone wants to do everything online. For us, that personal element is an important part of the service. Sometimes you simply want to speak to someone who can answer a question, help with your account or arrange a donation for you. We are always available to help our account holders when they need it. Making your donations go further One of the key benefits of SmartGiving is Gift Aid. If you are an eligible UK taxpayer, we can claim an additional 25% on eligible top-ups to your SmartGiving account. The Gift Aid we receive is credited directly to your account, giving you even more to distribute to the charities you choose. The difference that can make collectively is considerable, with more than £1.5 million in net Gift Aid credited back into SmartGiving member accounts last year, providing additional funds for members to distribute to the causes they wanted to support. For example, an eligible £1,000 topup could generate an additional £250 in Gift Aid, giving you £1,250 before fees to
distribute to charity. And there is an added benefit for anyone considering adding funds to their account this Rosh Hashanah. Until 20 September 2026, we have reduced our standard fee from 3.5% to just 2% on funds added to a SmartGiving account. You do not need to know immediately which charities you want to support. You can add funds now and decide later where you would like them to go, giving you the flexibility to respond to different causes and appeals as they arise. What if you want to fundraise? SmartGiving isn’t just about managing your own donations. Account holders can also use the service to raise money for a charity that matters to them. You can create a fundraising page for your chosen cause, which you can share with family, friends and colleagues so that they can contribute too. Perhaps you are celebrating a simcha and would like people to donate instead of giving gifts. You might be taking on a challenge, raising money in memory of someone or supporting a particular appeal. Whatever the reason, a SmartGiving fundraising page provides a simple way to bring those donations together. Giving straight from your salary Another option that people may be less familiar with is Payroll Giving. SmartGiving is an HMRC-approved Payroll Giving agency, enabling employees to make regular charitable donations directly from their pay. Donations
are deducted before Income Tax, which means donors receive tax relief at their applicable rate. For employees, it is a convenient way to build charitable giving into their monthly pay. For employers, it can provide a simple way to encourage and support charitable giving in the workplace. One account, many causes Our account holders support charities working across welfare, education, healthcare, community support and many other areas, both within the Jewish community and beyond. Some people support the same organisations year after year. Others give to many different charities depending on the causes that need their support at the time. There is no right or wrong way to do it. Our job at SmartGiving is simply to make the practical side of giving easier. By bringing your charitable giving together in one place, making use of Gift Aid where eligible and giving you the freedom to choose when and where your money is distributed, SmartGiving allows you to manage your donations in the way that works for you. And whether you prefer to do it all online or pick up the phone and speak to someone, we’re here to help. To find out more about SmartGiving or to open an account, visit www.smartgiving.org.uk or contact Amelia Trober at amelia.trober@smartgiving.org.uk / 020 8732 6145. KKL Charity Accounts, trading as SmartGiving. Registered Charity No. 1105998
BY FLEISHER
YISHAI
A Smarter Way to Give
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Yishai Fleisher is the International Spokesman for the Jewish Community of Hebron, a councilman in Efrat, a social media influencer, and is running as #12 on the Otzma Yehudit slate.
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Rabbi Nachman Seltzer on writing, faith, war and the stories that need to be told BY YOSSI SAUNDERS
With more than half a million books in print, Rabbi Nachman Seltzer has become one of the Jewish world’s most prolific and widely read authors. His work has spanned novels, biographies and remarkable true stories, as well as powerful accounts of tragedy, emunah and Jewish resilience. But the journey that ultimately put hundreds of thousands of his books onto Jewish bookshelves around the world began somewhere rather less glamorous: on a bus, with a notebook on his lap. “I used to write on the bus every day, back and forth, in a notebook,” Seltzer recalls. “Literally page after page. That notebook became my first book.” There was no carefully mapped-out literary career and no childhood dream of becoming a bestselling author. In fact, one of Seltzer’s earliest interests was music. Growing up in America, he remembers trying out for the world famous Miami Boys Choir while still extremely young. The first audition was unsuccessful. There, Yerachmiel Begun asked him to sing the notes he was playing on the piano – an instruction that, as a little boy, he didn’t entirely understand. When he returned to try out for a second time years later, Yerachmiel said, “Sing a song.’” That he was able to do. A few years later, his childhood took a very different turn when, at fourteen, his parents moved to Israel and he left home to dorm at a yeshiva in Bnei Brak. Looking back, Seltzer doesn’t attempt to romanticise the experience. It was difficult. For an American child suddenly removed from the comforts and familiarity of home, the adjustment could be particularly stark. “Suddenly there’s no Friday pizza, no comforts, no support systems. It can be very isolating.” Yet something important developed during those difficult years: an ability to rely on his own inner determination. “I always had this feeling of, ‘I’m going to get through this. I’m going to grow. I'm going to be okay.’” That resilience would prove useful many years later.
FINDING HIS OWN PATH As Seltzer grew older, he began searching for the environment in which he could develop in his own way. By age 17, he had moved elsewhere to learn, eventually finding his way to the Mir and then after his marriage to the Jerusalem Kollel. Each experience that occured on the journey, contributed something to the person – and eventually the writer – he would become. Yet writing itself arrived almost by accident. Seltzer was learning in kollel when a friend named Simon Nissan told him an amazing story. Seltzer immediately recognised that the story had potential to be turned into something really great. “I thought, ‘That’s a really good story. What can I do with it?’” So he began putting it down on paper. There was no laptop and no elaborate writing studio. Instead, Seltzer wrote during his daily bus journeys, filling a notebook page after page. Eventually, the notebook became his first book. Someone who later saw that original notebook remarked that it had become a collector’s item. Seltzer himself certainly hadn’t viewed it that way when he was scribbling away on the bus. He simply believed that he had found a story worth telling. Nor did he believe at that point that he was embarking upon a career as an author. “Not at all,” he recalls. “I thought it could be a good story – that’s it.” Rabbi Moshe Dombey, founder of
Targum Press, had once told him: “If you ever write a book, bring it to me.” When Seltzer finally finished, he remembered the invitation and did precisely that. “From there, things snowballed. I realised: maybe I can do this.” They certainly did snowball.
HALF A MILLION BOOKS What began with one notebook eventually became a remarkable publishing career, and more than half a million books in circulation. Seltzer says money was not what initially drove him. “At the beginning, it was because I enjoyed it. Only later did it become something more serious.” Over time, however, the amateur writer developed a highly organised method of producing books. A typical project can take around three months, but the writing itself is only part of the process. Before he begins, Seltzer needs to hear the voices of the people involved. “First, I do the interviews. I like to interview before I start writing.” Research trips can therefore become intense periods of listening and gathering material. A trip to America might involve an entire week devoted almost exclusively to interviewing people. Only once he feels he understands the personalities and the story does the writing begin. Perhaps that helps explain why so much of Seltzer’s work feels personal. He is not merely recording events. He wants the reader to meet the people who lived them. Among his own books, he finds it difficult to select a single
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favourite, although 90 Seconds and The Rebbetzin rank highly, as does his novel The Network. There are, he says, a handful that remain particularly close to his heart. But some books have been considerably harder to write than others.
WRITING THROUGH WAR Recent years have confronted Seltzer with material of an altogether different magnitude. His books dealing with war and its human consequences have required him to sit opposite people who experienced events most of us struggle even to imagine. “The war books are in a category of their own,” he says. Some of the work has meant physically travelling to the places where the events occurred. That matters to Seltzer because geographical names on a news report can never convey the reality of standing outside a home where a family experienced terror. He believes many people outside Israel – including large numbers in Britain – have never truly seen what the houses and communities in these areas look like, or understood what their residents endured. The stories are not only about those who died. They are also about the people who survived and the extraordinary decisions that saved lives. His interviews have included people connected with United Hatzalah and others who ran towards danger while most people would have instinctively fled from it. There were individuals who drove south on Shabbos knowing full well what might await them. Some went immediately. As the scale of the danger became apparent, parents begged children not to go. Some went anyway. They found themselves facing terrorists emerging from trees and unimaginable scenes of destruction. For Seltzer, recording these accounts carries a responsibility. They couldn't become simply another dramatic story. These were real people, real families and real lives.
10 SEPTEMBER 2026 The stories had to be told accurately, sensitively and honestly.
THE POWER OF A STORY There are other stories that have remained with Seltzer for very different reasons. He speaks particularly warmly about Incredible! - the story of Rabbi Yossi Wallis - and the remarkable chain of events surrounding his family’s trials through the Holocaust and eventual return to Yiddishkeit. “That’s a story I love,” he says. “It’s an amazing story.” Even now, the ending moves him. Sometimes he finds himself looking back at an extraordinary sequence of events and wondering simply: how did this happen? That sense of wonder is an important ingredient in Seltzer’s writing. His books frequently occupy the territory where ordinary lives collide with extraordinary circumstances – where a seemingly insignificant decision can produce consequences nobody could possibly have anticipated. It is also why he believes stories retain enormous power even in an age saturated with information. Technology has completely changed the way that stories travel. An author can publish something and, within minutes, people thousands of miles away can be
TO ADVERTISE CALL 020 3906 8488 reading, watching or discussing it. Books now sit alongside podcasts, films, recordings and social media. His Tisha B' Av films have proved very popular. But Seltzer believes the technology is ultimately only the vessel. What matters is the story itself. Truth, emotion and faith are what allow one human being’s experience to connect with another.
A RESPONSIBILITY TO THE READER With more than half a million books in print, it would be easy to view Seltzer’s career simply in terms of publishing success. He sees it differently. He describes writing as a job he was given to do by Hashem. “I feel that I was given a job to do, and the only thing that’s up to me is whether I accept it and do it properly.” How people ultimately respond is beyond his control. But knowing that hundreds of thousands of copies of his books are sitting in homes around the world does bring with it a sense of responsibility. Influence, after all, means that words matter. That responsibility extends to the next generation of writers. Seltzer’s advice to a teenager dreaming of becoming an author is surprisingly straightforward: write.
There is no substitute for actually doing it. And, importantly, write in your own voice. Trying to imitate somebody else’s style is unlikely to produce something authentic. At the same time, a writer cannot entirely ignore his audience. “If you want to be successful, you have to write things that people want to read.” The subject has to fascinate the writer, but it must also interest somebody else. Otherwise, however beautifully it may be written, frustration is likely to follow. There is another quality Seltzer believes matters: accessibility. A writer should speak to people, respond to them and listen. “Don’t lock yourself away.” For someone whose books are so heavily built upon interviews and human experiences, that perhaps isn’t surprising. Conversations are not an interruption to his writing. Very often, they are where the writing begins.
THE NEXT STORY Despite everything he has already written, there appears little danger of Rabbi Nachman Seltzer running out of material. There are numerous ideas for future books. There are talks, films and other projects. But writing remains the foundation from which everything else
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FEATURE 33 grows. And his latest project brings him to a story that has become familiar to countless Torah learners across the world: Learning Daf Hayomi with Reb Eli Stefansky. Seltzer is currently working on a book telling the story behind the extraordinary phenomenon of a shiur that has grown over several years to more then 60,000 daily followers – gathering the personalities, episodes and experiences behind an initiative that has grown into a remarkable Torah-learning community. Donors from across the Jewish world help support a three million dollar annual budget, that allows gemoras to be sent out across the world to thousands each year, and for a full time team of video editors to produce daily ai videos to enhance Reb Eli's shiur. In many respects, it is a natural subject for him. Before the writing comes the listening. Before the finished book comes the interviews. Behind the public phenomenon are individual human beings, unexpected turns and stories that most people have never heard. More than half a million books after that first handwritten notebook on a bus, the method remains remarkably similar. Find the people, listen to what happened, and discover the story. And then tell it in a way that makes people want to keep turning the page.
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10 SEPTEMBER 2026
Nigel Farage’s Party and London’s Race for Mayor BY ANDREW M ROSEMARINE
“By the rivers of Birmingham, There we sat down. Yeah we wept, As we remembered Widdecombe.” Nigel Farage’s Party ‘s annual conference was a triumph of organization, and gave the strongest reassurance to UK Jews, that, if elected to run government, it will protect their interests, and ban marches and sanctions against Israel too. As ever more illegal migrants arrive in the UK, grievances against them mount, and increase ReformUK’s chances of electoral success. The likely next French Prime Minister, Jordan Bardella, popular in Israel, was a revelation to this conference. Tributes to the recently assassinated Ann Widdecombe were many and heartfelt. Gargantuan photos of her festooned the walls.
LONDON'S MAYORAL KICKED OFF EARLY
RACE
HAS
At Conference, Reform UK’s Candidate for London Mayor in 2028, Laila
Cunningham, accused Sadiq Khan, Labour’s current Mayor, as treating London’s Jews so badly, that they feel unsafe. Laila said she wouldn’t allow pro Hamas and pro IRGC chants at London demonstrations. (Both groups are banned in the UK, and support for them is already illegal.) She said she would ban Al Quds rallies too. Mrs Cunningham’s statements are surprising for a daughter of Egyptian Muslims, but she says she had friendships at school with Jews at the Lycée Français, and visited “beautiful Jerusalem” in the 1990s. She doesn’t want British Jews to leave for Israel. She wants them to stay in London. Nigel Farage also says: “If we form the next government, it won’t be Jews leaving this country. It will be the antisemites instead.” Reform UK organized a magnificent conference in terms of achievement, organization and entertainment. Jews were warmly welcomed too. But the whole Conference was unfairly undermined by much of the UK media. For on the eve of the Conference, Channel 4 news sensationally revealed its entrapment of two of Nigel Farage’s aids, months before. The aids were entrapped by undercover journalists posing as
foreign millionaires wanting to sponsor ReformUK. The aids were secretly videod apparently approving an illegal method of bringing foreign funds to the Party. Channel 4 postponed revealing the story, until just before this Conference, to maximize damage. And much other media joined the frenzy, happy to see politicians embarrassed. ReformUK suspended the two entrapped aids, pending an investigation. Nonetheless, the party’s image has been dented. What is important is which party you go to, not which you support. (Joke) I myself have no political allegiance, and have never been a member of any party.
WHAT ARE GRIEVANCES?
PARTY
MEMBERS'
“It’s unfair we can’t get to see our GP, a consultant, any dentist, because the foreigners have taken up our places.” “Why can’t we deport all the foreign convicts here?” “It’s unjust that foreign workers should be given preferential treatment, when my son has been out of work since ....” “It’s not fair that asylum-seekers live in luxury hotels at our expense, when I have to toil and sweat to put a mere crust
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on my plate.” “It’s not just that others get free accommodation in freshly renovated houses, when we’ve been waiting years for council accommodation, because we can’t afford private rented property.” etc. You’ve got the point, and they have a point.
WILL FARAGE BECOME PM? Last year at this time, Reform was ahead in all UK opinion polls, and was even claimed in The Sun, to have 35% support among British voters. If General Elections had been held then, Reform would likely have won a large majority in the House of Commons, and set up Government. (The Labour Party achieved a big majority at the last elections, winning 63.2% of House of Commons seats with only 33.7% of votes. How come? Our antiquarian first-past-the-post electoral system gives unfairly disproportionate results. However, Reform has recently dipped in popularity following Nigel Farage’s acceptance of £5 million from a crypto currency magnate. And the next General Election is likely to take place in distant 2029, unless Andy Burnham finds himself substantially ahead in the polls. Much can
10 SEPTEMBER 2026
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change before 2029. “Even a week is a long time in Politics,” said Prime Minister Harold Wilson. Both the Labour Government and the Conservative Opposition, Reform UK’s foes, brand this new party as “far right,” “extremist” “racist” and “xenophobic.” Is this fair? Is it anti-semitic? Is it anti-Israel? Your intrepid reporter has come to its annual conference to investigate. On the way, I meet Reform’s candidate for Councillor in Ramsbottom, Bury. He is Zach Campbell-Robinson, a Politics major at Manchester University. He tells me “My great-grandma was Jewish, so I’ve always had an interest in Jews and Israel.” So I ask her name. He answers “Pearl Liberman.” Did he know exactly how she was his ancestor? No, he doesn’t. But he shows me his family tree on his mobile, and finds his Pearl. She is his mother’s mother’s mother! Does he know what that means? “No.” So I tell him. “It means you are as Jewish as the Chief Rabbi.” Imagine his surprise!
ANY
ANTISEMITISM
OR
ANTIZIONISM REFORM?
IN
FEATURE 35
TODAY'S Israel will prove counterproduc- French Premier, Jordan Bardella, and was welcomed on stage with
Not a hint of them at Conference. Instead I found the Deputy Leader of the Party (and its former leader), Richard Tice MP. He has been so demonstratively Judophile and pro-Israel that my Barrister colleague M. told me she loves him. He chaired the Reform-Jewish Alliance’s meeting here (see photo). Around 200 attended. I too. He told us “We are rock solid behind the Jewish Community.as a core foundation of our Party.” He confided to us “in Parliament, I can smell the hatred of Jews among some on the Labour benches, though others are decent.” In Labour Dame Margaret Hodge’s autobiography, due to be published today, Thursday 10 September 2026, she recounts her disgust with Jeremy Corbyn’s antisemitism, when he was Labour’s leader,. But are there really Jew haters in the Parliamentary Labour Party today? There are certainly severe critics of Israel, Messrs Burnham and Miliband among them, unfortunately. Their sanctions against
tive, and increase the chance of extremists Ben-Gvir and Smotrich sitting in Israel’s next cabinet. Heaven forfend! Reform Friends of Israel’s meeting at Conference confirmed Reform’s commitment to supporting Israel and to stop hate marches and sanctions on settlements. Very different from Andy Burnham’s Government! That meeting was addressed by the Israeli Chargé d’Affaires, Christian Cantor. (Is he a hazzan) This Israeli was the only foreign official programmed for the Conference, apart from Jordan Bardella. The only flag i saw at this very British nationalist conference was a very large Degel Yisrael (Israeli), carried by a youngster with a black kippah. Go figure!
CONCLUSION This was a spectacularly successful conference in terms of achievement, organization and fun, though illegal immigrants would have felt uncomfortable here. Nigel Farage and the likely next
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stole a march on all other parties on immigration control. At Conference, they signed a Memorandum of Understanding, under which “France will do its utmost to stop all departures of illegal migrants ... to the UK” and “UK will intercept boats ... and will return the persons on board to France. France will ordinarily accept these persons, who will be repatriated to their home country.” Theatrically, they presented it on stage together, in Goliathan dimensions, to wild acclaim, and shouts of “Vive la France!” Bardella, whose clean-cut good looks have garnered him many fans among les Françaises, wowed Reformers with a brilliant speech in faultless, but heavily accented, English. His “If we win the Presidency in 2027, we will do all we can to stop immigration to UK.” and “The destination of immigrants should not be the UK, but their country of origin” won him standing ovations. Farage quipped “We don’t have to be in the EU to have the best relationship with our neighbours.” Farage was full of bonhommie,
illuminated columns of smoke and American-style razzmatazz. Over 8,000 attended, and we were told the party has over 287,000 members. If so, it is the largest party in the UK. The party has chosen turquoise as its party’s colour. Ironic, because the very word conjures up Turquish otherness. Is Britain’s future turquoise? Andrew M Rosemarine, a multilingual Barrister, runs a Public International Law and Immigration Law Barristers’ Chambers, and has 3 Oxford law degrees. He is soon to address the United Nations for the 13th time. He has presented TV programmes on Law and Politics, and has been a Research Fellow at the Harry S.Truman Institute for Peace in Jerusalem. Immigration.Law.For.You@ gmail.com
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The cries of the Shofar Every year, as Elul builds towards Tishrei, we prepare ourselves for the sound that defines the Yamim Noraim. Tekiah. Shevarim. Teruah. Three sounds, each one distinct, carrying its own emotional message. Chazal interpreted these sounds as expressions of crying, the Gemara in Maseches Rosh Hashanah describing the Shevarim as a sighing groan and the Teruah as a broken, staccato sob. Each person connects to them differently, finding their own meaning in the pattern the blasts. At Chana, this is how we hear them: The Tekiah is whole. One long, steady blast, unbroken from beginning to end. It is the sound of a couple standing under the chuppah, certain of the future ahead of them, with no reason yet to imagine that anything could go wrong. This is where most marriages begin, in wholeness, in hope, in the simple natural belief that a family will follow in the expected time. Then comes the Shevarim. Broken. A heart humbled by months or years of disappointment and anguish. This is the pain of infertility, often carried alone, too private and too painful to share even with family or close friends. There is no shiva for a failed cycle, and no way to acknowledge the intangible losses of hopes and expectations.
Then, the Teruah. Sharp. Urgent. An alarm. This is the sound of a couple finally reaching a point where they can no longer carry their challenges alone, the moment they pick up the phone and call Chana. The awakening that says: please help us, we are in pain and we need support. This is, in essence, the cry Hashem asks of us on Rosh Hashanah itself. Not composed words, or polished tefillah, but a raw sound more primitive than language. On the day the entire world stands in judgement, we are not asked to present ourselves in wholeness. We are asked to bring exactly what is broken and to do everything in our power to change it. So many Chana couples describe living a kind of double life. On the outside, everything continues as it should, work, Shabbos, simchas, the same composed smile in answer to the same well-meaning questions. Underneath, they are carrying the physical toll of treatment,
the injections, the scans, the two-week waits, alongside an abstract kind of grief. The Tekiah continues to sound to the outside world, steady and whole, while underneath it all is Shevarim and Teruah. Chana is somewhere that facade can finally come down. Our confidential helpline, specialist support workers, and anonymous medical and Halachic support provide a space where couples can relax and let out their personal pain in a safe environment. It is often the first place a person allows themselves to express
FEATURE 37
their true feelings. It is from that honest place, with the right medical guidance, the right Halachic clarity, and steady emotional support, that we are able to help couples find their way forward. The shofar does not end on Teruah. It ends on Tekiah Gedolah, the long final blast, an expression of wholeness. This is the sound of hope, and of the promise of redemption that Klal Yisrael holds onto every single year, regardless of how the year before it went. It is the sound we hold onto for every Chana couple: that their own Shevarim and Teruah will, in time, resolve into a Tekiah Gedolah of their own. Im yirtzeh Hashem, may this be the year. And may we, as a community, be the ones who help carry them there.
1 in 6 couples experience infertility How Chana can help couples struggling with fertility: Practical Support Halachic Support Financial Assistance Patient Advocacy Medical Support Emotional Support
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Jerusalem Property Market: Where Things Stand Before Rosh Hashana
BY BEN LEVENE
As we head into the New Year, Jerusalem’s prime Anglo neighborhoods continue to attract families looking for a place to call home. The Israeli property market may have slowed, but in Jerusalem’s prime Anglo neighborhoods, demand for the right home remains strong. Interest rates have recently gone down 3 times in Israel, but still the market is not speeding along as it was a couple of years ago; buyers are taking longer to make decisions, and there is certainly more sensitivity around pricing than there was during the strongest years of the market. But spend some time in Jerusalem’s most sought-after Anglo neighborhoods, and the picture looks rather different. In Baka, the German Colony, Arnona, Old Katamon and Talbiya, demand from English-speaking buyers, particularly Modern Orthodox families, remains surprisingly strong. That doesn’t mean every apartment is selling immediately, or that sellers can simply name their price. Buyers are more cautious, and they are doing their homework. What it does mean is that demand for the right property has not disappeared. Jerusalem Is Not One Property Market It is easy to talk about “the Jerusalem market” as though it is one thing. In reality, it is made up of very different pockets, each with its own buyers and dynamics. A small apartment in a less central neighborhood is not competing for the same buyer as a beautifully renovated family home in Baka. A new apartment in Arnona appeals to a different audience from a character-filled property in the German Colony. And a home being considered by an Anglo family planning Aliyah is being judged very differently from an investment property bought purely for rental income. This distinction is becoming increasingly important. Baka and the German Colony have long been closely associated with Jerusalem’s established Anglo community, while Arnona has become increasingly attractive to families looking for newer buildings and modern conveniences. So while national headlines may point to a slower property market, that doesn’t necessarily tell us what is happening in Jerusalem’s prime neighborhoods. When a Home Is More Than an Investment One of the biggest differences in the Anglo market is the motivation behind the purchase. An investor may be looking primarily at interest rates, rental yields, leverage and
potential appreciation. A family looking to build a life in Jerusalem is thinking about something much broader. Where will the children go to school? Which shul will they attend? Can they walk to friends and family on Shabbat? Is the neighborhood one where they can see themselves becoming part of the community? For families considering Aliyah, these questions can be just as important as the price per square meter. And then there is something that cannot really be measured on a spreadsheet: the emotional value of owning a home in Jerusalem. For many buyers, this isn’t simply an asset. It is the place they hope their family will live, return to, and build memories in for years to come. That makes the market considerably more resilient than one driven purely by investment returns. Why Baka Continues to Attract Anglo Families Baka is a perfect example. T h e n e i g h b o rhood brings together historic Jerusalem architecture, familyfriendly streets, cafés and shops along Derech Beit Lechem, and a well-established religious and English-speaking community. For many Anglo families, that sense of familiarity is a major part of the appeal. People naturally want to live near other families who share their lifestyle. They want their children to have friends nearby and to feel part of an established community. Once that ecosystem is in place, it becomes difficult for a temporary change in financing conditions to take away the neighborhood’s fundamental appeal. The German Colony: Lifestyle Still Matters The German Colony has a somewhat different character, but it attracts many of the same buyers. Emek Refaim offers cafés, restaurants, shops and a highly walkable environment, while the neighborhood’s historic
architecture gives it a character that is difficult to reproduce elsewhere. Its location also puts residents within easy reach of Baka, Katamon, Talbiya and central Jerusalem. The German Colony isn’t competing purely on price. For many buyers, it is about lifestyle. And for the right family, paying more for a home in the location they really want can make far more sense than compromising on location simply to save money. Arnona and the Next Generation of Buyers Arnona is another neighborhood worth watching closely. While it has a different feel from Baka and the German Colony, it has become increasingly popular with English-speaking and Modern Orthodox families looking for newer construction and practical amenities. Elevators, parking, balconies, larger
apartments and modern buildings can make a significant difference to a growing family. For buyers who want the convenience of a newer home without giving up access to established religious and Anglo communities, Arnona offers an appealing combination. It also highlights an important trend: buyers may be more price-conscious today, but they are still willing to prioritize the things that matter most to their daily lives. Scarcity Is a Powerful Force There is another reason prime neighborhoods can behave differently from the wider market: supply. Baka and the German Colony are mature neighborhoods. There is only so much land available, and the character of these areas places natural limits on new development.
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But the real shortage is not simply the number of apartments available. It is the number of apartments that buyers actually want. A family might be looking for three or four bedrooms, an elevator, parking, outdoor space, a Mamad, good natural light, a quiet street, proximity to a synagogue, a renovated interior and a well-maintained building. There may be plenty of apartments technically “for sale.” But only a handful may tick all the boxes. That is the difference between inventory and desirable inventory. Could Lower Interest Rates Bring Buyers Back? There is an interesting dynamic developing in the market. Higher interest rates can encourage buyers to wait. But when financing becomes more affordable, those buyers don’t necessarily return expecting prices to fall further. Some simply return to the market because the monthly cost of buying has become more manageable. If several families have been waiting for the same type of property, a genuinely good apartment coming onto the market can attract significant attention. This is particularly true in neighborhoods where supply is limited. The result can be a market where the overall number of transactions remains relatively low, while the best properties continue to generate serious interest. That is very different from a market where buyers have simply disappeared. A More Negotiable Market Doesn’t Mean a Weak Market This is an important distinction for both buyers and sellers. Today’s market may offer buyers more room to negotiate. A property that is overpriced may sit for longer, and sellers may need to be more realistic about their expectations. Apartments that require significant renovation, lack parking or have less desirable layouts may face greater pressure. But that doesn’t mean a rare, beautifully renovated property in an excellent location has suddenly become undesirable. In many cases, the market is simply becoming more selective. The weaker properties feel the slowdown first. The good ones continue to attract attention. And exceptional properties remain difficult to replace. Why Many Anglo Buyers Are Thinking Long Term Another reason the prime Anglo market can behave differently is that many purchasers are not buying with a short-term investment strategy. They may be preparing for future Aliyah. They may want a Jerusalem home for
10 SEPTEMBER 2026 family visits, be planning for retirement, or simply want their children to have a permanent connection to Israel. For someone planning to own a property for 15 or 20 years, a short-term fluctuation in prices may be far less important than finding the right home. The question becomes less about timing the market perfectly and more about finding a property that works for the family. A New Year, and Perhaps a New Property Cycle As Rosh Hashanah approaches, it is natural for families to think about the year ahead and the bigger decisions they want to make. For many Anglo families, that includes thinking seriously about their future in Israel. Should they finally buy in Baka? Would Arnona offer the space and convenience they need? Is the German Colony the right long-term fit? With financing conditions becoming more favorable, the coming year could bring some of those buyers who have been waiting back into the market. And when they return, they may not all be looking for the cheapest property available. They will be looking for the right one. What Does This Mean for Sellers? Sellers should not interpret resilient demand as a reason to ignore the market. Today’s buyers are informed. They
TO ADVERTISE CALL 020 3906 8488 compare properties carefully, understand renovation costs, and notice the details that can make a significant difference to value. They will question an unrealistic asking price. At the same time, owners of genuinely special properties still have an advantage. A home with an excellent location, good architecture, outdoor space, parking, an elevator, a Mamad, strong building condition, and a high-quality renovation is not easily replaced. The key is pricing it realistically enough to bring serious buyers through the door. And What Does It Mean for Buyers? For buyers, the current market may actually offer an interesting opportunity. There is potentially more room to negotiate, particularly with properties that have been sitting on the market. Buyers can also take more time to investigate a property properly instead of feeling pressured to make an immediate decision. But waiting indefinitely for a dramatic price drop can also come with a cost. If a property genuinely fits everything a family is looking for — particularly if it is difficult to replicate — waiting for a theoretical bargain may mean losing the property altogether. The better question is not simply: “Will Jerusalem prices fall?” They should ask: “Is this particular property worth the
price being asked?” The Prime Anglo Market Is Telling Its Own Story The wider Israeli property market will continue to be influenced by interest rates, affordability, construction costs, economic conditions, and buyer confidence. All of those factors matter. But Jerusalem’s prime Anglo market is also shaped by something else: community. Scarcity, international demand, established schools and synagogues, walkability, social connections and the unique importance of Jerusalem all play a role in the decisions families make. Baka, the German Colony, Arnona, Katamon and Talbiya are not interchangeable. Each has its own personality and attracts a somewhat different buyer. But they share something important: established or growing communities that continue to appeal to English-speaking families. That is why the market may be slower without necessarily being weaker. The Bottom Line Lower interest rates can change affordability. They can reduce monthly payments, affect borrowing power, and give buyers more confidence to return to the market. But they cannot create another Baka. They cannot recreate the character of the German Colony overnight. And they cannot instantly reproduce
FEATURE 43 the community of families, schools, shuls, shops and social connections that make these neighborhoods so desirable. The same is true of Arnona, where the combination of modern family housing and access to established communities is attracting a new generation of buyers. So while the broader market may be cooling and buyers may be negotiating harder, demand for the right property in the right neighborhood remains. And as the Jewish New Year begins, perhaps the most important question for many Modern Orthodox Anglo families is not: “Is the market up or down?” It is: “Where do we want to build our future— and what if the right home is available sooner than we think?” Disclaimer: This article is not data-based but rather based on Ben Levene’s personal market experience and opinions. No decisions should be made without thorough due diligence and professional financial advice. Ben Levene, CEO of CapitIL Real Estate, brings over 15 years of expertise in the Jerusalem real estate market. For inquiries, reach out to him at ben@capitil. com.
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Mission in the Shadow of the Colosseum: A Day with a Chabad Emissary in Rome Just Before the Holidays
BY JOSH ARONSON
The ancient alleys of Rome are bustling with tourists from all over the world, but when you enter the center of Chabad in the city, the pace changes abruptly. The days of the month of Elul are in full swing, and the blast of the shofar echoing through the walls reminds us that Rosh Hashanah and the holidays of Tishrei are just around the corner. I joined a busy, spiritual and unusual day with Rabbi Menachem Lazar – Chabad emissary in the Italian capital and brother of the Chief Rabbi of Russia, Rabbi Berel Lazar – to understand firsthand what missionary work looks like in the heart of the Italian city during the most stressful and emotional moments of the year. A race against the clock: a prayer hall,
security and 450 etrogs for Baku “These weeks before Tishrei are always a race,” says Rabbi Lazar with a calm smile, which is in stark contrast to his busy schedule. One of the main challenges for Chabad in Rome is finding a place to accommodate the hundreds of people who come for the holidays. While members of the local community mostly dine with
their families, thousands of Israelis, backpackers, business people and foreign students find themselves in Rome without a
roof over their heads for the holiday. “On regular Shabbats in the Jewish ghetto, there are hundreds of diners in kosher restaurants, but for Rosh Hashanah we need a spacious place,” explains the rabbi. This year, after much effort, a suitable hall was found, but the work is far from over: logistical coordination with the venue’s management, adjusting the kashrut, and a strict security patrol together with the Rome police and local security forces, who scan every entrance, exit, and passage to ensure the safety of the worshipers. While talking, the rabbi makes phone calls that span the globe. Jewish logistics do not stop at the borders of Italy: a special shipment of 450 etrogs is making its way from Italy to Baku in Azerbaijan, from where some are even destined to reach the Jewish community in Iran, along with additional shipments to Eastern Europe. “Italy is the source of the exquisite etrogs, and the responsibility to distribute them extends to every point in the Jewish world,” he shares. The only Judaica store and human encounters
Rabbi Lazar’s center, which has been operating for nine years in a large residential building, has become a pilgrimage center. The only Judaica and book store of its kind in the country is located on the lower floor. “There is no other tefillin and mezuzah shop in all of Italy,” says the rabbi. “Even people from Milan order from us. A Jew who needs a mezuzah, a holy book or a holy utensil - we are the address, and we ship all over Italy.” The shop is visited not only by ultra-Orthodox or observant people, but also by tourists, locals, and even non-Jewish Italians interested in history and cultural roots. The rabbi believes that the connection between worlds does not require compromise but mutual respect and the spread of light. In one of the moving moments of the conversation, the memory of the Lubavitcher Rebbe comes to mind, and the well-known message he conveyed to Benjamin Netanyahu when he served as Israel’s ambassador to the UN: “The UN is a house of darkness and lies, but in a dark room - it is enough to light one small candle to drive out much of the darkness.” “This is the motto that guides us here in Rome,” explains Rabbi Lazar. “Not to fight with force (Fight), not to flee (Flight), but to illuminate (Light). To act out of love, without judging anyone and without complaining. When we suggest that a Jew put on tefillin or come to the holiday table, even if he refuses – we love him just as much. The heart is always open.” A moment before the shofar blows
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The hours pass, and the Roman sun begins to tilt westward. The phones do not stop ringing: a couple of students are con-
firming a place for the Rosh Hashanah Eve meal, a local food supplier is coordinating the supply of fish and kosher wine, and a messenger is bringing additional packages of holy utensils for distribution. Rabbi Lazar takes the shofar, closes his eyes and blows a clear blow. The simple, sharp sound of the shofar pierces the bustle of the Roman city. In Rome, the city that witnessed the destruction of the Temple and the exile of the Jewish people, there is something thrilling about seeing the embers of Judaism not only survive, but illuminate, accept, and invite every Jew, wherever they may be, to feel at home, just before the New Year.
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Royal Club Kosher Heads to the Philippines for Pesach For families looking to spend Passover somewhere truly different, Royal Club Kosher is bringing the festival to one of Asia’s most spectacular destinations. For Passover 2027, guests are invited to enjoy a 13-night luxury programme at the five-star Dusit Thani Mactan Cebu Resort in the Philippines, from 19 April to 2 May 2027. Set on the beautiful island of Mactan, the resort provides the perfect setting for a Passover holiday that combines luxury, relaxation, exceptional kosher dining and unforgettable family experiences.
13 NIGHTS OF LUXURY The 13-night programme is designed to give families more time to relax and enjoy their surroundings. Rather than rushing through a shorter stay, guests can settle into resort life, recover from the journey and make the most of everything Cebu has to offer. The programme includes full board
throughout the stay, with gourmet Passover cuisine served from morning through evening. Families will also enjoy a full programme of activities and entertainment, including dedicated activities for children and teenagers, live music, special evenings and VIP airport transfers. Kashrut is central to the experience. The entire programme will be under the supervision of Rabbi Shimon Glick, with a Mehadrin, non-gebrochts, kitniyot-free and Cholov Yisroel standard.
A PASSOVER ADVENTURE What makes this programme particularly special is the destination itself. Cebu is surrounded by spectacular beaches, clear tropical waters and an abundance of marine life. Guests can discover the famous sardine run, swim alongside whale sharks, encounter sea turtles and explore vibrant coral reefs. For those looking to venture further,
island-hopping excursions and visits to the extraordinary Kawasan Falls, famous for its brilliant turquoise waters, offer the chance to experience some of the Philippines’ most breathtaking scenery. The result is more than simply a Passover hotel stay. It is a genuine family adventure — a chance to celebrate Pesach in luxury while discovering a part of the world that many guests may never have considered visiting.
EXTEND YOUR STAY AND SAVE Guests booking the complete 13-night Passover programme can arrive early and enjoy 30% off additional pre-Passover nights, calculated according to the proportional nightly rate of the selected room category. Arriving five or six days before the programme begins allows guests to take the journey at their own pace, relax by the sea, explore Cebu and experience Shabbat HaGadol in paradise before Passover
officially begins. The discount applies only to additional nights booked before 19 April 2027 and does not apply to the Passover package itself. Royal Club Kosher expects guests from the UK, USA, Canada, Europe, Israel, Australia and beyond. Early booking is recommended, particularly for preferred room categories, and the team is available to assist with flight planning and convenient travel options. Royal Club Kosher Passover 2027 Dusit Thani Mactan Cebu Resort, Philippines 19 April–2 May 2027 | 13 nights For further information or a personal VIP proposal, contact Royal Club Kosher on WhatsApp at +972 522 978 223, visit royalclubkosher.com, or email royalclubkosher@gmail.com.
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Aish UK Puts a Fresh Spin on the Highway Code for the Yomim Noraim
Tens of thousands of copies of a new booklet, the “High HOLY Ways Code,” are landing in shuls, schools and kosher shops across the UK this month, as Aish UK, powered by Jewish Futures, launches its latest campaign to bring the High Holy Days to life for the wider community. Playing on the UK’s official Highway Code, the booklet reimagines the ten days between Rosh Hashanah and Yom Kippur as a journey, complete with road signs, lighthearted illustrations and bite-sized reflections designed to help readers navigate the season with meaning rather than overwhelm. Each “sign” doubles as a prompt for reflection, translating the themes of teshuva, prayer and renewal into a format that feels immediate and approachable,
particularly for those who might otherwise find the Days of Awe daunting. “We wanted to create something that people would actually pick up and read,” says Rabbi Yonasan Roodyn, Educational Director of Jewish Futures and instrumental in writing this publication. “The Yomim Noraim can feel heavy or inaccessible to many, if you don’t have a way in. By using a format everyone already recognises - the Highway Code - we’re hoping to make the ideas behind this period feel relevant, accessible and genuinely useful.” The booklets are being distributed free of charge through Jewish press, synagogues, schools and kosher shops in Jewish communities across the country, ensuring the campaign reaches as many people as possible.
Copies can also be downloaded directly at aish.org.uk/highholywayscode, alongside a series of accompanying social media videos designed to extend the campaign’s reach online. The High Holy Ways Code continues a run of seasonal, educational campaigns from Aish UK and Jewish Futures that have used everyday, recognisable formats to make Jewish tradition more accessible. Last Pesach, the organisation released “Pesach Passports,” a booklet styled after a travel passport that guided readers through the themes and practices of the festival. Ahead of Rosh Hashanah last year, Aish UK ran the “Fly Holy Days” campaign, drawing on the imagery of air travel to frame the High Holy Days as a journey worth preparing for. Together, the campaigns reflect a
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broader strategy by Aish UK and Jewish Futures to meet people where they are, using creative design and familiar cultural touchstones to lower the barrier to entry for connection to key moments of Jewish life. Rather than dense text or traditional pamphlets, the booklets favour short, digestible content paired with appealing visuals - an approach aimed at help everyone to meaningfully reflect at this time of year. With Rosh Hashanah approaching, Aish says the hope is that the High Holy Ways Code will find its way not just onto shul tables and shop counters, but into homes and conversations, giving people a light touch, low-pressure way to think about the chagim. The booklet is also available to download at aish.org.uk/highholywayscode, with accompanying videos available on Aish UK’s social media channels.
10 SEPTEMBER 2026
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Why Rosh Hashonah comes before Yom Kippur Two operations, easily BY RABBI YONASAN ROODYN
Part 1 First the Vision, Then the Repair If Rosh Hashanah is the Day of Judgement, why does it come first? Surely we should put things right first, and only then present ourselves in the courtroom. We should, and we have been at it for weeks: the whole of Elul, the shofar every morning, and Selichos before dawn in the final days. But there is a deeper answer. Rosh Hashanah is not an audit. It is the day we establish our vision for the year ahead, clarifying our ratzon, our will, what we actually want. The davening bears this out: no Al Chet, no confession at all, and a day spent instead on Malchuyos, on kingship. We are not asking to be let off, we are deciding what we stand for and what we want our lives dedicated to, which for a Jew means Kiddush Shem Shamayim. You cannot repair something properly without knowing what it is meant to do.
Work on your middos without first deciding what kind of person you are trying to become and you are patching up faults with nothing to measure them against, which rarely survives the month of Tishrei. Then the honest questions ask themselves. Does the way I speak to my family, or handle my money, match what I said I wanted on the first day of the year? Where the answer is no, the Aseres Yemei Teshuvah are the working days, closing that distance until Yom Kippur wipes the slate clean. THE SEQUENCE: 1. First we decide who we want to be 2. Then we deal with everything that is stopping us from becoming that person. That way Avodas Hashem stops competing for space and becomes the thing the rest is arranged around. Or, in the spirit of Aish UK’s High Holy Ways Code … Part 2 Order of the Journey Rosh Hashanah before Yom Kippur
confused: choosing the destination, and correcting the driving. In that order.
FREQUENTLY ASKED • On Rosh Hashanah the penalty is decided, and only on Yom Kippur may I put the offence right. Every other authority lets you take the course before the points go on your licence. Why is this road the other way round? 1. You were served notice a month ago Nobody here is stopped without warning. The notice went out at the start of Elul, and the horn has sounded every morning since. The objection assumes that Rosh Hashanah is the hearing. It is not. 2. Enter the destination before you correct the route No satnav reroutes you until it knows where you are going. Give it none and it will happily watch you drive smoothly the wrong way for eleven months. Rosh Hashanah is the day you enter the destination: your ratzon, what you want the year to be for. 3. Check the signage on this stretch
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There is no Al Chet on Rosh Hashanah, no confession at all. Nobody enters a plea on day one. What you are doing is Malchuyot, acknowledging whose roads these are. 4. The ten days, then the full clean The Aseret Yemei Teshuvah are the working stretch, for closing the distance between the route you chose and the road you are on. Yom Kippur is where the slate comes clean, at the end of the process rather than the start. The order, in full: • Decide who you want to be. • Deal with whatever is stopping you. • Wipe the slate and set off clean. Set the destination. Then drive. Rabbi Yonasan Roodyn is the Educational Director of Jewish Futures, a tour guide for JRoots as well as serving as Rabbi of Finchley Federation Synagogue and on the Federation Beth Din’s Shailatext service. He has thousands of classes available online at www.torahanytime.com.
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3
WHAT WORDS/// SOUND OF SILENCE BY RABBI NAFTALI SCHIFF
We live in an age of almost unlimited communication and increasingly little listening. Our phones ping. News alerts flash. Messages arrive faster than we can answer them. Everyone is broadcasting, commenting and reacting. Even when the world around us falls silent, the noise continues inside our heads. We hear everything, yet listen to almost nothing. Perhaps that is why this Rosh Hashanah offers us a rare and precious gift. The sound of silence. The first day of Rosh Hashanah falls this year on Shabbat and therefore we will not blow the shofar. The most recognisable sound of the Jewish year will be absent until Sunday, the second day. There will be no tekiah. No broken shevarim. No urgent staccato cry of the teruah. Yet the Torah describes Rosh Hashanah as זכרון תרועה, “a remembrance of the sounding”. The shofar may be physically silent, but its call must still reverberate within us. Perhaps precisely because we will not hear it with our ears, we are being challenged to hear it somewhere deeper. The blessing over the shofar is not “to blow the shofar”, but לשמוע קול שופר, “to listen to the voice of the shofar”. Hearing is a biological function. Listening is something far deeper. The mitzvah is not merely to register a sound, but to receive its message. I vividly recall Rabbi Noach Weinberg thundering home Maimonides famous message into his own typically colloquial words- “ Wake up you sleepy heads! Get up from your shloof! Check out what you’re doing! Come home to your G-d, remember your Creator! The shofar is the Jewish alarm clock. But this year, on the first day of Rosh Hashanah, the alarm will make no sound. Perhaps with everything in the world
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swirling around us right now as Jews, we need no further red alerts. We just need to wake up. The shofar communicates on a different frequency from ordinary speech. It has no vocabulary, yet it says everything. It is a raw, guttural, elemental cry reaching into the deepest places of the Jewish soul. It carries the echoes of the ram offered by Avraham at the Akeidah. It recalls the sacrifices Jews have made throughout history to remain Jewish, holding fast to their faith, values and way of life through persecution, exile and extraordinary adversity. It carries the sound of Sinai, the time when we entered an eternal covenant with the Creator, accepting a life of responsibility and moral purpose, even when we could not yet fully comprehend all that would be asked of us. And it anticipates the great shofar of redemption, that of the end of times. It is the sound of our yearning for a world in which truth is vindicated, hatred and cruelty are defeated, a scattered world Jewry is reunited and humanity finally recognises that power must serve goodness and that every human being is created in the image of G-d. The shofar carries our past, our purpose and our ultimate destiny. In 1983, I heard an extraordinary story from an Israeli soldier who fought at Sultan Yacoub during the Lebanon War in June 1982. Israeli forces had become trapped behind enemy lines. The Syrians had apparently penetrated their radio
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communications, and every order or change of direction was being followed by enemy fire. An Israeli commander realised that they needed to communicate on a frequency their soldiers would immediately understand but the enemy would not. He broadcast a terse instruction: תדר חדש שם המפורש, “New frequency- the Divine Name.” The religious Hesder soldiers grasped the code. They switched to the numerical value of G-d’s name, tuned into the new frequency, and lives were saved. This Rosh Hashanah, we too need to urgently c h a n g e frequency. If we remain tuned into the incessant noise of twenty-firstcentury life, we may miss the most important messages of all. We need to find the finer frequency on which we can hear the beat of our own heart, and the hearts of other, the stirrings of our soul and the voice of Hashem calling us to become far more than we presently are. When the prophet Eliyahu encountered Hashem at Mount Chorev, the Torah recounts that G-d was not in the wind, the earthquake or the fire. After all the drama came a קול דממה דקה, usually translated as “a still, small voice”, but perhaps more literally, “the sound of silence”. Silence itself can have a voice. Rosh Hashanah is not principally a time of small personal resolutions. It asks the biggest questions. Why was I placed in this world? What am I here to build, change and contribute? What is the purpose of the
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Jewish people, and what part must I play in fulfilling it? These questions cannot be answered amid the noise. They require us to stop, place a finger to our lips as we did when we were children, and just listen. Listen beneath the chatter, the distractions and the excuses. Listen to the part of ourselves that still yearns for meaning, significance, purpose, connection, unity and destiny. Rosh Hashanah is not only about what each of us might become as individuals. It is about what we, as the Jewish people, were placed in the world to achieve together. To bring G-dliness and goodness to mankind, to champion the sanctity of life and the value of each human being, to bring light into places of darkness and to demonstrate that history can be driven not only by power, but by purpose. To fulfil that mission, all our units must tune into the same frequency. Not a frequency of uniformity, but of unity. We need not all sound the same note, but we must recognise that we belong to the same symphony. On Sunday we will hear the mighty blasts of tekiah, shevarim and teruah. But first comes Shabbat, inviting us to tune into something subtler. The shofar will be silent. The question is whether we will finally hear it. Shabbat shalom, Shana Tova- a happy, healthy, purposeful and fulfilling year ahead.
In this column, Rabbi Naftali Schiff reflects upon 3 key words each week relating to contemporary and relevant issues. All feedback is welcome - nschiff@ jfutures.org. Rabbi Schiff is the Founder & CEO of the Family of Jewish Futures networks of educational organisations.
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ASK THE RABBI Looking for answers? Send your question to Rabbi@RabbiSchochet.com 100 – HAVING A BLAST!
Dear Rabbi I went to a class last week where we were told that the reason we blow the shofar 100 times on Rosh Hashanah is connected to the 101 cries of the mother of Sisera, an enemy general who fought against the Jewish people. I have to say, I thought that sounded ridiculous. I understand the logic of the first 30 blasts. There are different ways of interpreting what the Torah means by a crying sound, so we blow the different combinations to make sure we get it right. Fine. But once we’ve done that, why another 70? And of all reasons, why should we spend the extra time listening to 70 more blasts because of the mother of one of our enemies? Surely Rosh Hashanah has enough Jewish reasons of its own? Michaela Dear Michaela You’re right about one thing: the basic obligation certainly doesn’t require 100 blasts.
The Talmud discusses what sort of sound the Torah intends when it tells us to sound the shofar. Is it a long, broken moan or a series of shorter sobs? To ensure we encompass the possibilities, we sound different combinations, producing the basic 30 blasts. The custom of reaching 100 developed later and is traditionally connected to the cries of Sisera’s mother. Which makes your question even better: why her? Sisera was a brutal enemy of the Jewish people. His mother was hardly a heroine either. As she waited at the window wondering why he had not returned from battle, she reassured herself that perhaps he was busy dividing the spoils - including captive women. And then came the realisation that perhaps her son wasn’t coming home, so she cried. But at that moment, something extraordinary happened. Everything else disappeared. There was no politics or war or even good and evil. There was simply a mother crying for her child. Had Jewish tradition chosen the tears of one of the great matriarchs of Jewish history, we might have assumed that those
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tears mattered because she was righteous. Sisera’s mother teaches something much more fundamental. A parent doesn’t love a child because the child deserves it. A parent loves a child because it is their child. That is what we need on Rosh Hashanah. We stand before G-d and would like to present an impressive case for another year of life, health and blessing. Some years we might have a decent case. Other years, perhaps less so. Then we blow the shofar. Again, no politics, no agenda, no arguments and no excuses. Just a cry. If even the mother of Sisera could look beyond everything her son was and cry simply because that was her child, then surely, we can turn to G-d and say: I haven’t always been on my best behaviour, but I am still Your child. And then we anticipate that G-d, as our Supreme Parent will grant us our desires and welcome us home.
NO SHOFAR? NO PROBLEM! Dear Rabbi So, this year we don’t blow the shofar on the Shabbat and synagogue finishes a little earlier! I don’t know about other
readers but I, for one, will feel deprived. The shofar is the defining moment of Rosh Hashanah. Doesn’t that mean that when Rosh Hashanah falls on Shabbat we are somehow getting a lesser version of Rosh Hashanah? Jonathan Dear Jonathan Jewish law tells us not to blow the shofar
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10 SEPTEMBER 2026 when Rosh Hashanah falls on Shabbat. On the surface, that seems like we are being deprived. After all, the shofar is meant to wake us up spiritually. Its piercing cry cuts through the noise of life and calls us back to who we really are. So how indeed can Rosh Hashanah possibly manage without it? There is a beautiful answer offered by the Jewish mystics: on Shabbat, we don’t lose what the shofar achieves. Shabbat achieves it for us. During the week we are immersed in the endless business of life. We need something dramatic to shake us loose from all that. The shofar provides that jolt. But Shabbat itself lifts us out of the weekday world. For 25 hours we step away from the mundane and enter a different spiritual space. In other words, when Rosh Hashanah falls on Shabbat, the shofar isn’t so much missing as unnecessary. Shabbat is already doing its work. Which leaves us with an interesting thought for the year ahead. This year begins with Rosh Hashanah flowing straight into Shabbat. And, as it happens, the year will end with Rosh Hashanah again leading us directly into Shabbat. Perhaps there is a message in those bookends. We look to connect to something deeper and more spiritual on Rosh Hashanah, and especially when hearing the shofar. It’s why so many Jews turn up.
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JUDAISM 55 all. Wishing all readers a happy, healthy and sweet New Year.
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A post-October 7th Rosh Hashanah Machzor BY RABBI MOSHE TARAGIN
The text and syntax of tefilla are unchangeable. These timeless words, hewn from Tanach, forged by Chazal and imbued with elegance and gravitas by our masorah, carry enduring significance, spanning countless generations." Yet, the emotions that pulse through our prayers are constantly evolving, reflecting the dramatic shifts and deep transitions that shape our lives. This year, as we traverse a landscape of complex emotions, certain pesukim and verses from our tefilla resonate with deeper and more profound meanings than we have ever known. October 7th altered everything. It redefined Jewish identity, reshaped our sense of Jewish peoplehood, and transformed our relationship with our homeland. On this sacred day of awe and prayer, this transformative event and our national tragedy must infuse our tefillot. Here are 10 pesukim or parts of Rosh Hashanah tefilla which resonate with new significance in the wake of October 7th. Let your tefillot rise from the shared sorrow of our people, whose spirits were fractured on that fateful day. Only Hashem’s light can heal our broken hearts and bring solace to our wounds.
1. HESTER PANIM The quintessential pasuk of Rosh Hashanah תקעו בשופר גדול בכסה ליום חגינו literally translates to "Blow the great shofar on the new moon, on the day of our festival." Chazal though, associated the word "keseh" with the similar word of "kisu," which means something which is hidden. Rosh Hashanah is, in many ways, a concealed chag. The Rosh Chodesh elements of this day are subdued, and even the divine presence of Hakadosh Baruch Hu which is central to Yom Hadin remains concealed from most of humanity. By being judged, every person inadvertently, involuntarily, and unknowingly submits to divine authority. But they are unaware. On Rosh Hashanah, we strive to unveil hidden truths, and to illuminate the shrouded presence of Hashem. Unfortunately, during the past few years His presence has often been severely obscured. On October 7th, we endured six hours of traumatic hester panim, a period during which divine intervention felt starkly absent. In the time since, we have encountered a more moderate period of hester panim, yet the shadow of concealment lingers. Rosh Hashanah is a day to unveil the hidden authority of Hashem, and this year, our longing for His revelation of גילוי שכינהresonates with more pressing urgency. After a
year of seemingly endless "kesseh" or incomprehensibility, we yearn for “giluy” or revelation. הופע בהדר גאון עזך על כל יושבי תבל ארצך
2. RESTORE OUR HONOUR My Rebbe, Rav Amital, recounted davening on Rosh Hashanah during the Holocaust in a charred cellar. Few had machzorim, as they recited prayers by heart in cloaked darkness. As they recited the prayer that Hashem deliver glory to His people ובכן תן כבוד ה' לעמיך some began to laugh and cry at what seemed a preposterous dream. Our people had been hunted like animals, murdered in cold blood! What possible honor could be endowed to this sunken nation? The survivors could not possibly imagine that, over the next eighty years, the kavod of the Jewish people would steadily rise, transforming despair into resilience and honor. Yet here we stand once again, mocked and scorned, accused of baseless and malevolent activities. Once more, our glory has been tarnished. We plead to Hashem to restore honor to His people and to bring hope to all who seek Him. The continuation of this section of ובכן תן כבודbegs Hashem to deliver joy to His Land and happiness to His cities: שמחה לארציך וששון לעירך These past three years, as our people have endured immense suffering, our cities have faced relentless attacks. In Europe, Jews were assaulted, but on October 7th, Jewish communities were ravaged, and Israeli cities fell under the shadow of missiles. Entire communities were traumatized by murder and hostagetaking, while others faced and continue to endure widespread displacement and dislocation. There is little joy in many cities in Israel. We implore Hashem not only to restore our national glory but also to bring serenity and peace back to our cities.
3. BANISH EVIL In the section of tefillah known a ובכן צדיקיםwe visualize the righteous people celebrating Hashem, while fervently praying for the eradication of evil from our world. כי,וכל הרשעה כולה כעשן תכלה תעביר ממשלת זדון מן הארץ In the past, we prayed to Hashem to remove forces of evil which we imagined as poised to attack our people and to threaten humanity. Sadly, this year those forces of death and murder unleashed their anger and violence upon us, and, of
course, against all of humanity. They attack the Jews, but they murder humanity. This year the infernal subjects of our prayersthe wicked governments and rulers-are not difficult to decipher or to identify. We pray that Hashem swiftly eradicate the evil nations, organizations, and armies that terrorize our people and assault our homeland. With Hashem's help we have begun this project, but we implore Him to completely cleanse this world of those who have forfeited their right to inhabit it. This tefilla not only calls for the removal of wicked governments, or the "memshelet zadon", but also seeks the eradication of "risha" —the pervasive evil that sabotages humanity. Unfortunately, we have witnessed the alarming rise of societal risha, not only from governments but from opportunists who exploit this conflict to unleash their antisemitic hatred and violence against us. We implore Hashem to eliminate not only tyrants and corrupt regimes but also, to reverse the insidious risha which has distorted truth and perverted morality.
4. INSTANT MEMORY When recalling the covenant of Yitzchak, the Torah doesn’t employ the term zechirah (remembrance) as it does for Avraham and Yaakov. וזכרתי את בריתי יעקב ואת את בריתי יצחק ואף את בריתי אברהם אזכור Chazal explain, that since Yitzchak was prepared to be sacrificed, his ashes are "perpetually assembled" upon the mizbei'ach of Har Hamoriah. They are so immediate and vivid that they require no special "act" of remembrance or zechirah. It is as if Hashem looks directly below and instantly recalls Yitzchak's sacrifice and courage. If Hashem remembers the bravery of a single soul who was nearly sacrificed, and responds to his virtual akeidah ashes, how much more should He remember the countless lives tragically consumed in flames on that dark day, and the remains which were rendered unrecognizable. What of the ashes of millions of His
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people denied a dignified burial in the killing fields of Europe? How can a 21stcentury Jew recite this pasuk without trembling, without appealing to Hashem to acknowledge our mesirut nefesh? As history unfolds, so do our tefillot. While the words remain unchanged, their meanings deepen, enriched with new layers.
5. OUR SONS, HIS SON At a deeply passionate moment in the Mussaf prayer, we remind Hashem that we are not merely His subjects, but are also His beloved child: הבן יקר לי אפרים אם ילד שעשועים We all recognize the depth and intensity of the love we feel toward our children, and by citing this pasuk we yearn for Hashem to see us through that same lens of parental affection. Tragically, over the past three years, we have lost too many sons and daughters. We stood by their graves, enveloped by the agonizing cries of parents, each cry, a wail of deep loss and agonizing heartbreak. On Rosh Hashanah recall this love and channel it: the love we felt toward our children and our students who protected us and defended us with their lives. Ask Hashem to mirror that love, to look upon His children as we do ours, with infinite compassion and affection.
6. INNER SHEEP The Mishnah in Rosh Hashanah portrays all of Hashem’s subjects appearing before Him as “bnei marom.” One interpretation of the Gemara for bnei marom —the one adopted by U’Netaneh Tokef—is that we appear before Him like sheep. Sheep are utterly helpless, at the mercy of their shepherd, unable to turn
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right or left, and defenseless. This war has deepened our gratitude for the privilege of having a Jewish army to protect us. While October 7th was not the first pogrom in our history, it marked the first pogrom followed by a war. Yet, even amidst our courageous efforts to defend our land and people, we often contended with a disheartening sense of helplessness, acutely aware of our reliance on our Shepherd to protect and guide us through this darkness. Tap into that inner vulnerability. This year we know too well how to feel helpless as a sheep
7. RELEASE US The shofar begins with a pasuk which implores Hashem to release from confinement. ה ענני במרחביה-מן המיצר קראתי ק We all feel cornered, just as our ancestors did at the Yam Suf, surrounded by enemies who seek only to erase us from the map. The physical shape of the shofar reflects our plea: sound enters through a narrow, constricted opening and emerges from a broad, wide exit. We ask Hashem to expand our situation, to open up spaces of relief, and to free us from being cornered and trapped.
8. THEY WILL KNOW
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And finally, we return to the central theme woven throughout our tefillot: our hope for the day we yearn for, a day hinted at every Rosh Hashanah—a day when the entire world recognizes His presence and embraces His will. ויבין כל,וידע כל פעול כי אתה פעלתו ויאמר כל אשר,יצור כי אתה יצרתו נשמה באפו ה' אלקי ישראל מלך ומלכותו בכל משלה One day, Hashem’s presence will be undeniable, a force uniting the world. Only His presence can guide humanity to transcend hatred, ego, and selfishness. ויעשו כולם אגודה אחת לעשות רצונך בלבב שלם Only through Hashem’s presence can the humanity coalesce into an "אגודה אחת," a unity born of shared purpose, common interest. Pray that Hashem reveals Himself to an injured world, that His light replaces evil and murder with spirit and morality, and that he renews His great love For His chosen people. Kesiva Vachasima Tovah The writer is a rabbi and educator at Yeshivat Har Etzion (Gush). Find his latest book, Reclaiming Redemption, Vol. II: Faith, Identity, Peoplehood, and the Storms of War, at mtaraginbooks.com.
rabbi.burman@bwkollel.org
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THE ROVING RABBIS CHULIN 137B
BY RABBI YAKOV SCHONBERG
HOW TORAH TRAVELED BETWEEN ERETZ YISRAEL AND BAVEL Many Talmudic passages highlight differences between Torah study in Eretz Yisrael and Bavel, often through subtle nuances in the Gemara that may be missed. An example is found in Chullin 137b, where Rabbi Yochanan asks Isi bar Hini about Rav: “Who is the Reish Sidra (head of the academy) in Bavel?” Rav had founded a new Yeshivah in Sura and served as its Rosh HaYeshivah. The question arises: why did Rabbi Yochanan refer to Rav as Reish Sidra?
THE SIDRA AND THE MESIVTA After the First Beis HaMikdash was destroyed, Jewish exiles in Bavel quickly reestablished Torah study institutions. When Ezra returned with many Jews to Eretz Yisrael to build the Second Beis HaMikdash, most of the Jewish community stayed in Bavel. With the reestablishment of the Sanhedrin, in deference to the Mesivta attached to the Sanhedrin, Babylonian sages did not assume the title of Reishei Mesivta but were called Reishei Sidra. Rabbi Yitzchak Isaac HaLevi Rabinowitz explains that the Mesivta was unique, especially in early and Tannaitic times, serving multiple functions beyond Torah instruction. It was a hub where senior sages convened to resolve legal disputes and decide matters affecting all Jews, issuing authoritative rulings. Torah study in Bavel continued in the manner of pre-Mishnaic times, focusing on the weekly Parshah or Sidra, as seen in early halachic midrashim – hence the name Reish Sidra. Only after the Sanhedrin’s decline did Yeshivos in Bavel adopt the name Mesivta. After the Mishnah was finalized, consolidating and fixing halachic rulings, Rabbi Yochanan embarked on a new project: to prepare a more detailed halachic analysis of the Mishnah for the needs of Jews in exile, which culminated in the Talmud Bavli and Yerushalmi.
THE TRAVELING RABBIS The Talmud is often portrayed as the product of two great Torah centers: Eretz Yisrael and Bavel. Yet these were never isolated worlds. Throughout the generations of the Amoraim, the Torah was continually transmitted among
them. Rabbis crossed deserts and treacherous roads, carrying not only individual halachos but also the very atmosphere, arguments, and intellectual traditions of the batei midrash where those teachings had developed. These traveling scholars became known as רבנן נחותי, literally “the rabbis who went down,” referring to those who traveled between Eretz Yisrael and Bavel. They were the human links that transformed two geographically distant centers of Torah into a single intellectual enterprise.
FROM THE MISHNAH TO TWO TALMUDS The Mishnah was fundamentally a creation of Eretz Yisrael. The Tannaim whose teachings were collected and organized by Rabbi Yehudah HaNasi belonged to the Holy Land, and the great institutions of the Sanhedrin and central Torah authority were located there. As Rav Sherira Gaon explained, Bavel had a Resh Galusa, but it did not possess the Sanhedrin or the equivalent central Torah leadership of Eretz Yisrael. The situation changed with the development of the Gemara. Both the Talmud Yerushalmi and Talmud Bavli were built upon the same foundation—the Mishnah—but the work of interpreting and analyzing it took place simultaneously in the two great centers. The purpose of the Talmud was not simply to record rulings. It was to uncover the reasoning behind the Mishnah, explain apparently obscure passages, resolve contradictions, preserve the identities of the authorities who expressed the various opinions, and record the give-and-take, the shakla v’tarya, through which the halachic conclusions emerged. Thus, although the two Talmuds were created in different countries, their discussions were intimately interconnected.
RABBI YOCHANAN: THE GREAT LINK At the heart of this relationship stood Rabbi Yochanan, the outstanding Torah leader of his generation in Eretz Yisrael. His principal colleague was Reish Lakish, and around them, successive generations of scholars developed in Eretz Yisrael. Remarkably, Rabbi Yochanan himself never visited Bavel. Yet his teachings became an enormous component of the Babylonian Talmud. How did his Torah reach scholars who had never seen him? The answer was the Rabbanan Nachusei. These scholars acted as living messengers between the two centers. They transmitted Rabbi Yochanan's
teachings to Bavel and brought Babylonian traditions back to Eretz Yisrael. They did far more than memorize isolated statements. They reported who had said what, the original source of a teaching, the arguments that had taken place in the study hall, the questions that had been raised, the answers offered, and even opinions that had ultimately been rejected. In this way, the journey from one country to the other effectively carried an entire sugya. Rabbi Yochanan deliberately fostered this relationship. The two centers could thereby study the same tractate and engage with the same material at approximately the same time. What happened in the Beis Midrash of Tiberias could become the subject of discussion in Sura or Pumbedita, while Babylonian teachings could travel in the opposite direction. The result was extraordinary: two geographically separate academies functioning intellectually as one Torah community (Doros HaRishonim, Vol. 5, pp. 467-473).
ULLA, THE FIRST SHALIACH Ulla, a notable disciple of Rabbi Yochanan, was among the most influential traveling scholars. Known in the Yerushalmi as Ulla Nachusa— Ulla the traveler—he was effectively a permanent envoy from Eretz Yisrael to Bavel (Yerushalmi, Kilayim 9:3). In Bavel, Ulla would teach Rabbi Yochanan's doctrines and those of other Eretz Yisrael scholars, also sharing traditions from previous generations. His stature was so high that Babylonian sages eagerly sought his Torah. A notable incident highlights his significance: when Ulla arrived in Pumbedita, Rav Yehudah wanted his son to learn directly from him (Pesachim 104b). This story underscores how highly Babylonian scholars valued direct contact with Eretz Yisrael’s Torah. Ulla was more than a messenger; he embodied the Holy Land’s personality and culture. He passionately discussed Toras Eretz Yisrael and aimed to deepen Babylonian scholars' connection to Eretz Yisrael. His travels could be dangerous. Once, en route to Eretz Yisrael, two fellow travelers turned violent, prompting Ulla to fear for his life, but he refrained from intervening. When he later reported this to Rabbi Yochanan, he was reassured that acting to save oneself was justified (Nedarim 22a).
THE TORAH WAS CARRIED BOTH WAYS Ulla was not alone; another key traveler was Rabbah bar bar Chanah, a disciple of Rabbi Yochanan. His teachings appear over a hundred times in the Babylonian Talmud, conveying Rabbi Yochanan's lessons. Other scholars who traveled included Rav Dimi, Ravin, Rav Yitzchak bar Yosef, and Rav Safra. Their names frequently appear in the Bavli with
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10 SEPTEMBER 2026 phrases like כי אתא,כי אתא רב דימי “( רביןWhen Rav Dimi came” or “When Ravin came”), indicating their journeys. Ravin, for example, traveled with several unnamed Rabbanim (Chullin 124a). These references serve as historical markers of the ongoing connections between the two Torah centers. Rav Dimi and Ravin, in particular, became vital links between the academies bringing teachings from Eretz Yisrael to Bavel and bringing back the wisdom of Babylonian sages to Israel. The exchange was therefore bidirectional: Eretz Yisrael sent Torah to Bavel, and Bavel returned teachings to Eretz Yisrael.
MORE THAN HALACHAH The traveling rabbis conveyed more than just halachic rulings; they shared stories, traditions, memories, and vivid descriptions of life in Eretz Yisrael. Babylonian scholars were interested not only in Rabbi Yochanan's decisions but also in how he learned, his behavior, and the intellectual atmosphere of his academy. Rabbah bar bar Chanah's well-known, sometimes enigmatic travel accounts exemplify this broader transmission of knowledge. His journeys produced an impressive amount of aggadic material, some of which later influenced halachic discussions. In this way, the Rabbanan Nachusei conveyed a comprehensive world of Torah that extended beyond mere rulings.
THE DANGEROUS ROADS OF TORAH These journeys were challenging. The routes between Bavel and Eretz Yisrael were perilous, and the sages warned that all roads might be dangerous. Consequently, traveling rabbis risked their lives to preserve the link between the two centers. This sacrifice was crucial because the transmission of Torah relied on it. A notable example is the laws of tereifos. Rabbi Yochanan was renowned for his expertise in these laws in Bavel. When teachings from his academy suddenly appeared in various Babylonian academies, the Talmud wondered how the information spread so rapidly between them (Chullin 124a). The story highlights the remarkable speed at which Torah could move from one Beis HaMidrash to another.
THE BRIDGE CONTINUES After Rabbi Yochanan's death in 288 C.E. and the passing of Ulla and Rabbah bar bar Chanah, the arrangements for exchanging teachings shifted somewhat. Initially, Rav Dimi was sent on a mission to relay all rulings made to the Yeshivos in Babylon. He stayed there for a while to gather the rulings from the Babylonian Yeshivos and then transmit them to Eretz Yisrael. Later, Ravin was sent to Bavel to share alternative interpretations or
10 SEPTEMBER 2026 revisions from other students of Rabbi Yochanan. Bava Basra 129a offers a clear example: Abaye finds what seems to be a contradiction between two statements attributed to Rabbi Yochanan. Ravin clarifies: - אמוראי נינהו ואליבא דרבי יוחנן “Rav Dimi and I are Amora'im, and each of us has a different tradition concerning Rabbi Yochanan.” Variations in reports from Rav Dimi and Ravin sometimes reflect different stages in the development of an Eretz Yisrael tradition. In some cases, Ravin's later arrival might have transmitted a revised or subsequent formulation. Nonetheless, the Talmud generally portrays these as divergent traditions about Rabbi Yochanan, not as formal revisions of his rulings (Based on Shapirei Yerushalayim, Chapter 8, by Rav Chaim Kolitz).
THE RABBANAN NACHUSEI AND THE MAKING OF THE TALMUD Ultimately, the Rabbanan Nachusei played a crucial role in shaping the Talmudic tradition we recognize today. The intricate structure did not form overnight or within a single generation; instead, it evolved slowly through a series of exchanges: questions arising in Tiberias, answers crafted in Bavel, objections in Pumbedisa, traditions conveyed by itinerant scholars, and clarifications shared across borders.
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Over generations, these fragments interconnected to form the final Babylonian Talmud. This source was not merely “Babylonian Torah," nor was the Talmud Yerushalmi solely an isolated Eretz Yisrael effort. Instead, both traditions embody centuries of interaction between two major centers. It is therefore no wonder that the later Talmud Bavli gained acceptance as the primary halachic authority among all Jewish communities, because, as a result of the constant interchange between the two Torah centers, it incorporated both Toras Eretz Yisrael and Toras Bavel.
To contact Rabbi Schonberg, please email, yschonberg@gmail.com To find out more, you can sign up at mercazdafyomi.com and receive a free gemoroh.
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10 SEPTEMBER 2026
Why Silence Sounds the Loudest Message This Rosh Hashanah BY RABBI SHAUL YONATAN TAWIL
It’s that time of year again where we are blessed to join millions of Jews around the world as they congregate in the synagogues, pray to G-d, coronate Him as our King and listen the Shofar. For Jews on Rosh Hashanah the shofar symbolises everything. Imagine you’ve been given a direct command from the highest authority—a golden opportunity to clear your record, start fresh, and secure a year of success, health, and blessing - that opportunity is the blowing of the Shofar. It is a Biblical requirement (Vayikra 23:24), our primary ritual, and traditionally understood as our ultimate spiritual defence case for the New Year. It has the power of moving G-d from His Throne of Judgement to His Throne of Mercy. The Talmud even goes so far as to say that when the Shofar isn't sounded, evil or spiritual vulnerability can result because the "Accuser" has not been confused (Rosh Hashanah 16b). Yet, whenever the first day of Rosh Hashanah falls on Shabbat, something surprising happens: Complete silence. We don't blow the Shofar at all (Rosh Hashanah 29a). At first glance, this concept may seem counterintuitive. The Talmud begins by examining whether the Torah itself suggests a prohibition against blowing the Shofar on Shabbat. In one verse, the Torah describes Rosh Hashanah as "a day of blowing" (Bamidbar 29:1), while in another, it refers to it as "a memorial of blowing" (Vayikra 23:24; Rosh Hashanah 29b). This disparity implies that although the Shofar is typically blown, there are occasions—specifically on Shabbat—when it serves merely as a memorial. While the Torah does imply this prohibition, the Sages clarify that, from a biblical standpoint, the Shofar ought to be sounded on every Rosh Hashanah, even if it falls on Shabbat. In fact, it was traditionally blown in the Holy Temple even on Shabbat (Rosh Hashanah 29a). The Sage Rava elucidates further: biblically, the Shofar should indeed be blown on Shabbat. However, the Sages instituted a precautionary measure to suspend this practice, concerned that someone might carry their Shofar through a public domain to seek guidance on how to blow it, inadvertently violating the sanctity of Shabbat (Rosh Hashanah 29b). To many of us today, that precaution might sound extreme. Why cancel a major Biblical tradition for an entire nation just to prevent a potential mistake by a few?
Why risk losing our best defence for the year ahead? The 19th-century scholar Rabbi Yaakov Ettlinger (author of the Aruch LaNer) answers this with a powerful parable: A man once committed a severe offense against the king. Desperate for help, he asked his wife to defend him. Out of deep love and devotion, she stood before the king and delivered such an emotional, heartfelt plea that the king pardoned her husband on the spot. A few months later, another man faced a similar trial and sent his wife to plead for him. But when she walked into the courtroom, the king noticed she was covered in bruises and marks of neglect. It quickly became clear that the husband treated her terribly. Instead of pardoning the man, the king was outraged by his hypocrisy and sentenced him immediately. In Jewish tradition, Shabbat is described as our spiritual partner—our "bride" or "wife" (Bereishit Rabbah 11:8). When Rosh Hashanah falls on Shabbat, we don't need to blow the Shofar to build our defence case. Instead, Shabbat herself steps into the courtroom to speak on our behalf. The intrinsic holiness, peace, and delight of Shabbat (Yeshayahu 58:13) act as our greatest advocate for the upcoming year. But as the parable teaches, this advocacy only works if we treat our partner with respect. If we claim to love Shabbat, but rush to compromise her boundaries or ignore her sanctity for our own convenience, our defence falls apart. This dynamic connects directly to the origin of the Shofar itself: the Akeidah—the Binding of Isaac (Bereishit 22). When Avraham prepared to offer his son, he demonstrated ultimate devotion—Kabbalat Ol Malchut Shamayim, the complete acceptance of Heaven’s sovereignty. Yet, at the final moment, an angel commanded him to stop. Avraham listened to the messenger, stayed his hand, and offered a ram caught in the thicket instead (Bereishit 22:13). Because Avraham was fully willing to carry out the deed, G-d considered the intention as equivalent to actual physical performance (Mechilta, Shemot 12:13). When we refrain from blowing the Shofar on Shabbat, we reenact Avraham’s ultimate test. Blowing the Shofar is an active expression of devotion, but desisting from blowing it out of reverence for Shabbat is a deeper surrender. Just as Avraham listened to G-d’s messenger (the angel) to stay his hand, we listen to G-d's messengers (the Sages; Devarim 17:10–11) to stay ours. Our restraint becomes an act of pure devotion that speaks louder than any sound. Because of this direct reliance on Shabbat, history shows that years following a Shabbat Rosh Hashanah
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carry extraordinary potential energy and serve as major turning points: In times of trial: When Rosh Hashanah fell on Shabbat in 5784 (September 2023), the Jewish world faced unprecedented pain just three weeks later on Simchat Torah with the attacks of October 7th and the painful war that defined that entire year. The same occurred at the height of the Covid pandemic in 2020 a Jewish year which started on a Shabbat. In times of merit and blessing: When Rosh Hashanah fell on Shabbat 5706 (September 1945), it marked the immediate conclusion of World War II, launching a monumental year of global relief, survival, and laying the groundwork for the establishment of the State of Israel. Similarly in 5751 (Rosh Hashanah: Sept 20, 1990): The year brought Operation Solomon, the historic airlift that brought over 14,000 Ethiopian Jews to Israel in 36 hours, alongside massive historic waves of immigration from the former Soviet Union. It seems without the Shofar being blown the year can go either way. What does it depend on? G-d gave mankind the power to manipulate and change the world. Because of this, we are easily lulled into thinking that we are in control of the world. How do we make sure we don't misunderstand our place in the universe? Once every seven days, we step back from the world and make a statement to ourselves and humanity that we are not in charge of this world. We stop all creative work and acknowledge that it is G-d's world, not ours. We can manipulate the world, but we don't own it. When we refrain from creative activity on Shabbat, we regain clarity and understanding as to Who is the true Creator. The ominous potential of not sounding the Shofar only exists if the day passes without spiritual awareness. When we fill the silence with mindfulness—respecting the peace of Shabbat, honouring the wisdom of our tradition, and showing care in how we treat the sacred—we create an unbeatable spiritual defence. By choosing silence over the Shofar on Shabbat, we aren't losing a mitzvah. We are choosing to let our daily restraint, our respect for Shabbat, and our commitment to G-d speak on our behalf. This year, our greatest defence isn't a sound we make— it's the guarding of Shabbat! Make a difference this year, add something to your Shabbat observance – show G-d your commitment in a real practical way. It’s a game changer! More than the Jewish people have kept Shabbat – Shabbat has guarded them! Wishing you and your family a sweet, healthy, and successful New Year—Shana Tova U'Metuka! Rabbi Tawil is the Founder and Director of ‘Torah Action Life’ (TAL)
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10 SEPTEMBER 2026
Leave the Holiday Food Guilt Behind
BY HEATHER DANIELS BSC RD
Returning from holiday can often bring
mixed emotions. After days of slower mornings, different routines and the freedom to enjoy food without the usual pressures of everyday life, stepping back into normality can feel surprisingly challenging. For many of us, the first thought after unpacking the suitcase is not just how much washing there is but “how can I get back into my usual routine?” During a holiday, we may have eaten differently, enjoyed more treats than usual, stayed up later, exercised less or simply relaxed in a way that we do not always allow ourselves to at home. Yet rather than seeing this as something that needs to be “fixed”, perhaps we should view it as part of the holiday experience. One of the greatest joys of travelling is experiencing food in a different way. Whether it was the local bakery discovered on the first morning, fresh fruit from a market, a family meal that stretched on for hours or a dessert everyone insisted you try, these moments become part of the memories we bring home. Years later, we rarely remember exactly
what we ate or how many calories we consumed. Instead, we remember the café tucked down a side street, the laughter around the table, the meal shared with family or the ice cream that melted before we could finish it. As Jews, we know that food has never been only about nutrition. Some of our most meaningful moments happen around a table. Shabbos, Yom Tov, family celebrations – they are all built around meals, conversations and connections. Food is part of our experiences and our traditions, not something that should be surrounded by guilt. The key is gently returning to the routines that helped us feel our best before we went away. The most effective way to get back on track is not through restriction or punishment, but through balance and consistency: * Start by returning to regular meals rather than skipping meals to “make up” for what you ate while away * Fill half of your plate with vegetables at meals to add volume, fibre and nutrients while still enjoying the foods you love * Make sure you drink plenty of water throughout the day, especially after
travelling, when routines may have been disrupted * Include protein at meals to help keep you satisfied and energised * Ease back into movement you enjoy, whether that is walking, exercise classes or simply being more active during the day Holidays are meant to be enjoyed, and the memories created with family and friends are far more valuable than worrying about a few extra treats. Returning home is an opportunity to bring the best parts of holiday life with us – perhaps taking a little more time over meals, appreciating the food we eat and remembering that balance is not about perfection. So unpack your suitcase, put away the sunglasses and get back into your routine – but leave the guilt behind. It was never part of the holiday, and it certainly does not need to come home with you.
If you have a question you would like answered in this column, you can contact Heather at heather@theukdiabetesdietitian.com or on 07886 419 497.
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10 SEPTEMBER 2026
Great Holiday, Shame About the Ending
BY BARRY BORMAN
We’d crossed the pond (more about ponds later) to New York to celebrate a significant “Big 0” birthday. Amongst the Jewish highlights were the stunning Eldridge Road Synagogue (the guide treating her group like a religious education lesson for 5 year olds, though we drew the line when she agreed with someone’s suggestion that a shul was like a Jewish church); the Carnegie Hall tour (saved from demolition by the celebrated violinist Isaac Stern in 1958, hence the Stern Auditorium; the Perelman stage and the Zankel Hall also honour philanthropic Jews who contributed to Carnegie’s existence); Bloomingdales department store (like an upmarket Harrods, with a heartwarming Chanukah display, including a myriad of menorahs and, for the kids, a sweetie calendar, to be opened on each of the 8 nights); and the Leonard Polonsky Collection (Polonsky, who died this year, contributed some $12 million to create this “Treasures” Exhibition) at the ornate New York Public Library, which included an early 18th century Purim Megillah. Oh, and of course, Chabad’s atmospheric Friday evening do, with inspiring davening, Sephardic fish, chicken soup, roast chicken and (to my delight) quality Cabernet Sauvignon. We had thoughtfully been seated at the Edgware-on-Fifth Avenue table, which further enhanced a jolly Shabbos. We didn’t mind that it rained on our day of departure, as, up until then, the weather had been fine and we’d done lots of outdoor stuff. The rain had started pretty much as the cab arrived to take us to JFK Airport and it became increasingly heavy as we journeyed through the Big Apple’s outskirts. We had heard on the news over the past few days about Hurricane Melissa hitting Jamaica in a bad way and that it was heading north and, approaching the airport, it began chucking it down in proverbial stair rods, the cab acquaplaning along the freeway. We still weren’t too worried, as we were making good progress, along
with the hundreds of other yellow taxis heading in the same direction. Gradually, however, we slowed to a crawl, and then to a halt, moving forward only incrementally every few minutes, the stationary intervals becoming progressively longer. Finally, with aircraft roaring above us, we stopped. And sat. Shortly, occupants of other cabs appeared, carrying their suitcases, headed who knows where, but with a determined look etched into their body language. We waited. A few returned, advising that the road was flooded and the traffic wasn’t being allowed any further. Also that it was impossible to walk across the flooded road, as you would be up to your knees. What to do? Our departure time was getting closer and, if we missed the flight, it could cost us dearly to get seats on a later flight. We may even have to return to New York and spend another night there (we had no idea how our cab could turn volte-face with thousands of others stacked up behind, though the thought of another uplifting Shabbos evening at Chabad certainly appealed). The airport was offering no assistance, other than sending out 2 goons (apparently “Port Authority Officers”), who decreed that no vehicles were allowed through until the waters had subsided, which may not happen until the following day. We had a decision to make. Miss the flight and we were in for untold expenses. Or walk the walk, try to salvage the situation and catch the flight, although even that wasn’t a given as we’d already passed check-in time. Following a Cabinet meeting, with all alternatives explored (well, there were only two), we elected for the second option. Paying off the cab driver (to be fair to him, he took a reduced amount, as he hadn’t actually delivered us to the airport terminal), we walked ourselves and our suitcases, already verging on the overweight as a result of my predilection for buying books, towards the breach. A group of lovely Irish ladies, the occupants of a large black minicab, had also resolved to wade the pond. They had left
their luggage in the vehicle, the driver having agreed to drive their luggage across, but not the passengers, since their additional weight may have drowned the vehicle. We persuaded him to take our suitcases as well, desperate to cross and promising him an indeterminately large sum of money. The road sloped into a dip, wherein lay the floodwaters, and we were obliged to roll up our trouser legs and trust our shoes to providence. We ploughed through with the water half-way up to our knees (not the ideal situation for an elderly couple, myself at 72 having been hospitalized with severe pneumonia some 2 years ago) and reached the far side, our luggage safely ensconced in the Irish black cab, which was about to make the crossing. Or so we thought. At this stage, one of the aforementioned goons (sorry, Port Authority Officers) decreed that, whilst some vehicles had ignored their previous “you shall not pass” edict, now, for safety reasons, no more vehicles would be permitted to cross the water. So, there we were, ready to run for our flight, but our luggage was now embargoed on the other side. There were no options this time. I was obliged to renew my acquaintance with the waters (I can hear you Shakespeare afficionados chanting “once more unto the breach…”), retrieve the luggage from the Irish cab and trek for a third time through the ever-deepening lake, pushing the two cases, now resembling saturated sponges, in front of me. Having conquered my Everest (or perhaps Jacques Cousteau would be a more appropriate analogy), you can probably guess what happened next. One of the goons proceeded to allow the Irish minicab through, negating my superhuman efforts. Had I known that their previous decision prohibiting vehicles would have been reversed, I would not have embarked on my knee-jarring slog. At this point I offered the guy some coaching in pure expressive Anglo-Saxon such that the esteemed J R Tolkein, author of The Lord of the Rings and a professor in esoteric linguistics, would have qvelled. In subsequent email correspondence with JFK Airport, we were informed that attempts had been made to pump away the water and that buses had been sent to both sides of the breach in order to ferry passengers across and onwards to the terminal. Well, perhaps I should’ve gone
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to Specsavers, but nothing of the sort materialized. Or, as they say in the westerns, where was the cavalry? However, our tribulations weren’t yet over. Having breached the breach, we were stranded on a road which may or may not have led to the terminal, of which there was no sign. There was no sidewalk and we had to walk, shlugging our soaked suitcases, on a main road. Somehow, vehicles were now racing past us towards the airport - we endeavoured to cadge a lift, but there were no takers and my faith in human nature wavered. Finally, we halted a cab, who demanded what I thought I heard as $200 for about 200 yards, but apparently I misheard and he wanted $20, to which we willingly agreed. Having deposited us outside the Holy Grail of Terminal 8, he then insisted we had agreed $25 and swore at us in flavoursome Americanese when we proffered only what we had agreed. Inside the airport, our first contact was with British Airways reception, who appeared to be blissfully unaware of the Armegeddon going on outside. But we weren’t yet out of the woods. Placing our luggage on the scales, we discovered that we were 4 kg overweight. Restoring our faith in human nature, the check-in guy waived us through with a reassuring “don’t worry.” Jumping ahead in the story, on unpacking at home we discovered that the excess weight had been caused by water penetrating deep into the luggage, soaking clothes with dirty roadwater and completely ruining the book I’d purchased from the Holocaust Museum. Nevertheless, and back at the airport, there was still one more hurdle to negotiate. I was “pinged” when walking through the x-ray machine. Was it a sharp or metallic object? Was it an electronic device? No, my feet were swimming in an inch of water inside my shoes and it was my footwear which had set off the alarm. Well, that’s airport security for you. Whilst In New York we had visited the 9/11 Museum and had watched actual video footage of the perpetrators waltzing through similar apparatus en route to carrying out the deadliest single-day mass murder on American soil. In such company, my soaking pinged trainers seemed somewhat inconsequential. Well, we finally made it through to the departure lounge, albeit as drowned rats and by the skin of our teeth, with boarding about to start. But then the coup de grace, the cherry on the cake. The screen flashed up that our flight had been delayed. The reason? The crew had been caught up in the deluge… Was it irony or prescience that the parasha the previous week had been Noach?
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EXPERT ADVICE What can you offer if you can’t afford pay increases? Giving staff a pay rise creates an ongoing financial commitment. For employers who cannot guarantee future cashflow, that can feel risky, so it is sensible to consider other options. Employees are dealing with rising living costs, but businesses are also facing increasing pressure from annual National Minimum Wage rises and higher employer National Insurance costs. Finding the right balance is not easy. A bonus may be the first option to consider. You can decide each year whether the business can afford one and how much to pay. Bonuses are taxable and may be pensionable, so check your employment contracts and pension arrangements. To avoid creating an expectation that a bonus will always be paid, make it clear that it is discretionary and may vary each year. You must also use a fair and nondiscriminatory method to decide who receives it and how much. Depending on your business, commission may also work. Consider whether employees can be rewarded against clear, measurable targets. You will need to decide who is eligible, set achievable targets and understand how the payments affect contracts and holiday pay. Non-financial rewards can also support recruitment and retention. A positive culture, good management and flexibility all matter, although they will not directly help employees pay their bills. Voluntary benefits can, however, help people make their money go further. Discounted gym or Costco membership, interest-free loans, cycle-to-work schemes and discounted cinema or theatre tickets may all provide genuine value. There is no single solution. The best approach is to understand what your employees value, what your business can afford and how any scheme will operate fairly in practice.
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Rosh Hashanah
Rosh Hashanah marks the beginning of the Jewish year and is a time when we pause to reflect on the year that has passed and think about the year ahead. It is known as Yom HaDin, the Day of Judgement, when we recognise that Hashem judges our actions and considers the choices we have made. At the same time, Rosh Hashanah is also a day of hope, reminding us that we have the ability to change, grow and make a fresh start. One of the central mitzvot of Rosh Hashanah is hearing the sound of the shofar. The shofar is not simply a musical instrument; its sound is a powerful call to wake us up and make us think. It reminds us not to go through life automatically, but to stop
and consider who we are, how we are behaving and what kind of person we want to become. The shofar challenges us to listen not only with our ears, but with our hearts. A major theme of Rosh Hashanah is teshuvah, returning and improving our relationship with Hashem and with other people. Teshuvah is not just about feeling guilty for things we have done wrong. It is about recognising our mistakes, taking responsibility for them and making a genuine effort to change. This can mean asking someone for forgiveness, changing the way we treat others, or deciding to improve a particular aspect of our lives. Rosh Hashanah also reminds us that our actions matter. Every day we
family and community, recognising that we are part of something much bigger than ourselves. Rosh Hashanah therefore teaches us an important lesson about reflection, responsibility and hope. The shofar calls us to wake up, look honestly at ourselves and think about the person we want to become. We cannot change everything about the past, but we can choose what we do next. As we enter a new year, Rosh Hashanah gives each of us the opportunity to start again, strengthen our relationship with Hashem and with others, and make choices that will help us become the best version of ourselves.
make choices about how we speak, how we treat our friends and family, how we use our time and what values we choose to live by. It can be easy to think that one small action does not make a difference, but Judaism teaches us that even small choices can have a significant impact. The New Year gives us an opportunity to think carefully about those choices and decide what we want to do differently. At the same time, Rosh Hashanah is not only a serious day of judgement. It is also a celebration of Hashem as King and of the opportunity to begin again. We eat special foods, such as apples dipped in honey, as we express our hope for a sweet and positive year ahead. We come together with
Word Wheel LOL
There was a large shul that was looking for a ‘baal tokea’, someone to blow the shofar. They looked everywhere but not a single person came forward, until, a man came to try out. He did a terrible job. He asked for a second chance but was told, “Sorry, YOU BLEW IT.”
The goal of a word wheel puzzle is to create as many words possible with the letters in the word wheel. Each word must contain at least three letters. You can only use each letter once and every word must have the letter in the centre of the wheel.
S I L
B E
S G
N S
Last Weeks Big Word was INTRICATE b a r k i n g
Oak
What What
Hand
Has
Hand
Elm
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Overs Overs Overs Overs Overs Overs
The Road The Road The Road The Road
1 4
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5
2=LTD 3=Mob 6
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15 8
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6 6 9
22 3
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9 8 8
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Jokes
Q: Why did the apple turn red during Rosh Hashanah? A: It saw the honey and blushed! Q: Why did the Jewish cow celebrate Rosh Hashanah? A: It wanted to have a mooo-ving spiritual experience! Q: Why did the pomegranate have a great Rosh Hashanah? A: It was seeded for success!
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Riddles
1. Aside from Chanuka and Chol HaMoed, when is the Torah read 5 days in a row?
1. Barking up the wrong tree 2. What's up?
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Dingbat Answers
— בהצלחהand enjoy the puzzle!
13 2
Answers
Circle specific digits in the grid so they sum up exactly to the target provided on the sides
11 5 16 21 14 28
When the first day of Rosh Hashanah occurs on Thursday. The Torah is read the first and second day of Rosh Hashanah, and then on Shabbos. Sunday is “The Fast of Gedaliah,” followed by the regular Torah reading on Monday!
Sum UP
3. Right hand man 4. Left Overs
5. One for the Road 6. 2s Company, 3s a Crowd
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Why Trying to Say It All Says Nothing! With Rosh Hashanah, Yom Kippur and Succos in close proximity, everyone is trying to get everything done before the holidays, and somehow there are never enough hours in the day. The instinct is to squeeze in more. Work longer hours. Make more calls. Cram in one more meeting before everything closes for the holidays.
Sometimes the best way to look like a serious business isn’t to tell people everything you can do. It’s to be clear about what you’re particularly good at, and who you’re particularly good at helping. We’ve absorbed the modern mantra: 10X everything. More calls, more emails, more follow ups. But more effort doesn’t automatically mean more opportunity. Better targeting beats more targeting. When you know exactly who you’re trying to reach and the problem you solve for them, your marketing gets sharper, not louder. You find the people who actually
I see that same instinct show up in a lot of businesses’ marketing, too. I recently met a client who was trying to say everything. His website and marketing tried to cover every service he offered and every sector he could work with. He was clearly worried about leaving anything out, in case someone visited looking for something he hadn’t listed. Both instincts come from the same place: Fear of missing out, or FOMO in today’s language! In Shaar HaBitachon ( Gates of Trust ) of the Chovot HaLevavot, Rabbeinu Bachya (11th century ), gives us the guidelines that guide Jewish observance till today. He explains : we’re meant to use available means, but those means aren’t the actual source of our livelihood. We must provide vessels but our source of livelihood comes directly from the one above. More Isn’t the Goal. Better Is. Which brings me back to my client. By trying to list everything, he was making it harder for anyone to understand what he was actually good at. In addition, by detailing every service, he was making his business look smaller, not bigger. A big telecoms provider like BT doesn’t write “phone lines, broadband, call routing, VoIP, cabling” across the side of its vans. It picks one clear message and owns it.
need what you do, the ones who pay what you’re worth, become long term clients and stop questioning your price. Our job is to make the vessel. It isn’t our job to create the blessing. Looking Successful vs. Being Successful T h a t brings me to another l e s s o n w o r t h sitting with before Rosh Hashanah: t h e temptation to impress. We live in a world where businesses and individuals feel constant pressure to demonstrate success, the impressive office, the impressive car, the impressive numbers. But there’s a difference between looking successful and building something
BY DARREN STROM
successful. The Tate brothers are an extreme example. Their brand was built on an image of extraordinary wealth, luxury cars, watches, yachts and private jets. In recent legal proceedings, their own lawyers acknowledged that much of it was a performance: some of the luxury items shown online were rented or borrowed. Outrageous content attracted attention, and attention generated income. There’s something sad about that. You can manufacture an image. You cannot manufacture a reputation indefinitely. Eventually, people find out whether you actually do what you say you’ll do. Which is why I am particularly taken by a small story about Paul Reichmann, who built Olympia & York into one of the world’s largest property companies. At an airport, worried about missing a flight, the Reichmann family watched someone else jump the queue, citing an imminent departure. One of Reichmann’s children asked if they should do the same. “No,” he said. “We don’t cut the line. We wait our turn.” There is a difference between being able to impress people and being a person people can trust. And trust is one of the most valuable things you can build in business. Honesty isn’t just a moral virtue, although obviously it is that. It is also a business asset. When people know you will tell them the truth, even when it isn’t necessarily what they want to hear, they trust you. That trust builds relationships. And relationships create long term business. One satisfied client can bring you another. A client who knows you will do what you say can stay with you for years. A client who genuinely believes in you can become part of your marketing department without
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you ever asking them to. That is far more valuable than simply making a good impression. Another thing about Olympia & York was its principles around Shabbos and Jewish holidays. Early on Friday, all operations ceased for Shabbos, not just for the Jewish members of the company, but for the whole operation. Even though there are permitted halachic ways to allow it, they chose to stop. For an observant Jew, keeping Shabbos isn’t remarkable. Applying that principle to a business empire of that size is. They were prepared to say: this is where our hishtadlus ends. 9/11 and Its Lesson This Year This year there’s a striking coincidence in the calendar: Rosh Hashanah begins at sunset on Friday, September 11, exactly 25 years after September 11, 2001. On that morning, people went to work with plans for the day: meetings, deadlines, deals and problems that felt enormously important. They had plans for the following week, too. Within a few hours, everything changed. We can’t know what tomorrow will bring. That doesn’t mean we shouldn’t plan, make the calls, market the business and do the work properly. But Rosh Hashanah is a good moment to remember the difference between making the effort and controlling the outcome. Three things worth carrying into the new year: • Target the people you can genuinely help. Don’t chase everyone. • Build a reputation, not an image. Do what you say you’ll do. • Do your hishtadlus, then trust that it’s enough. The outcome was never yours to control. We do what we can. Hashem decides what comes from it. Shana Tova.
MD Strom is a Brand Consultant and CEO of VMAL Ltd – a London based branding, marketing and web design company. He can be reached by email at darren@ vmal.co.uk or on 0208 133 3527
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The Sugar & Ronson Campus opens its doors to the community Jewish Care’s new state-of-the-art Sugar & Ronson Campus is now open, bringing together care, community and support services for the local Jewish community for the first time under one roof. The campus builds on over 50 years of community presence. Located on the site that was previously Sinclair House, affectionately known as ‘Club’, it includes visual reminders honouring the decades of community life that came before it. Residents have moved into The Sugar Family Care Home, members have begun attending activities at The Ronson Community Centre and The Dennis Centre for people living with dementia, while Jami’s mental health service, the Meals on Wheels team and volunteers and Jewish Care’s Social Work and Community
Support Team have all started supporting people from the new Campus. Already alive with activity, the care and community Campus is welcoming residents, members and visitors from across Essex and north east London, creating new opportunities for connection, while continuing Jewish Care’s proud legacy in the area. The purpose-built Campus brings together residential, nursing, dementia and end-of-life care, community services, mental health support and dementia programmes in a purpose-built environment designed to serve the community for generations to come. Jewish Care CEO Daniel Carmel-Brown says: “Seeing residents move into their new home and community members walk through the doors for the first time has been incredibly moving. Every part of the campus has been designed with Jewish life, community and connection in mind.
Although the campus is new, the services are delivered by the staff and teams that people already know. This means continuity, familiarity and trusted relationships continue and this at the heart of what makes Jewish Care unique. More than a campus, it is a community, and a place where people feel part of one big family. “None of this would have been possible without the generosity of our cornerstone donors, the Sugar family and the Ronson family through The Gerald & Gail Ronson Family Foundation, alongside our other key donors and the support of the local community. We are deeply grateful to them and to everyone who has helped make this vision a reality. We look forward to seeing the friendships, connections and happy memories that will be created here for many years to come.” The first residents to move into the Campus from Vi & John Rubens House care home are now settling into the 66-bed Sugar Family Care Home, which provides residential, nursing, dementia and end-of-life care, as well as respite stays. The home has been designed with comfort, dignity and wellbeing at its heart, offering compassionate, Jewish, person-centred care in a JEWISH CARE warm and welcoming bespoke dementia-friendly, accessible environment. One of the home’s new residents, Corinne, says, “It looks like a hotel. Never in a million years did I think I’d live in a place like this” and fellow resident Michael, added, “The whole building is fabulous. There’s everything here and they’ve done a wonderful job. The garden’s gorgeous too.” At the heart of the Campus, The Ronson Community Centre is already becoming a vibrant hub for Jewish life, offering a varied programme of activities including live entertainment, dancing, card games, exercise classes, bridge, yoga, table tennis, Jewish festivals and community events. Members have been enjoying the opportunity to meet friends, take part in activities and experience their new community home. The Community Centre is also home to two kosher cafés, the only supervised kosher cafés in the area, providing welcoming spaces for people to meet over breakfast, coffee, lunch and conversation.
From January 2027, the Centre will also be available to hire for simchas, meetings and community gatherings. Meanwhile, The Dennis Centre for people living with dementia is providing specialist, person-centred support for people living with mild to moderate memory impairment or dementia in a calm, safe and dementia-friendly environment. Members are supported by trained staff and dedicated volunteers, helping each person feel respected, supported and empowered. Rita, a member of the Centre, says, “It’s a huge improvement. The building is like a 5-star hotel. It’s wonderful and the staff can’t do enough for us.” The Campus is also home to a wide range of community services, including Jami’s mental health hub for people living with mental illness and distress, Jewish Care’s Meals on Wheels service and social work support, ensuring people of all ages can access the help they need in one
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central location. Young people will also play an important role in the life of the Campus, with volunteers and participants from the MIKE youth leadership programme meeting there and helping to develop the next generation of community leaders. Staff and volunteers are already helping to create the warm and welcoming atmosphere that is becoming a hallmark of the new Campus. Maureen Valins, who volunteers in The Ronson Community Centre and The Sugar Family Care Home, says, “I love that everybody’s together in one building now!” Sustainable and values led, The Sugar & Ronson Campus has been built to high environmental standards and is expected to achieve an excellent BREEAM rating. Features such as solar panels and energyefficient systems reflect the organisation’s commitment to responsible energy use, reduced carbon emissions and sustainable development.
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Challah & Honey Ice Cream Parfait This is a delicious creamy dessert using leftover challah and dark honey. A parfait is a French frozen dessert where egg yolks are gently cooked with hot sugar, then folded into whipped cream. I have made my version parev, so it is suitable after any meal. Remember to make in advance – and you can make double quantity too! Preparation Time: 30 minutes (plus freezing) | Cooking Time: 50 minutes | Makes: 16 (Makes 2 loaf tins)
Another delicious recipe from Denise Phillips For more recipes and inspiration visit my website: www.jewishcookery.com insta: denises_kitchen Details about forthcoming events, email: denise@jewishcookery.com
Ingredients 100g challah bread – cut into cubes 50g dark brown sugar 1 tablespoon whisky or use water if you prefer 75g caster sugar 5 medium sized egg yolks – (freeze egg whites for another time) 500ml non-dairy double cream
30g dark honey plus extra for drizzling Pinch salt Garnish: Drizzle honey and sprinkle with some pomegranate seeds
Method 1. Heat the oven to 125°C / Gas mark 2. Line 2 loaf tins with cling film so that it comes up the sides.
2. Place the challah into a food processor and whizz into breadcrumbs. Add the brown sugar, and whisky or water. Mix well and then tip onto a tray lined with baking parchment. 3. Bake for 15 minutes until dried out and golden. Leave to cool completely before using. You can do this in advance. 4. To make the sugar syrup, put the caster sugar in a pan over a medium heat with 40ml water. Boil and stir, until the mixture reaches 121°C on a sugar thermometer.
5. Meanwhile, using an electric mixer, whisk the egg yolks in a bowl until thick. With the whisk still running, carefully and slowly pour the hot syrup over the yolks – don’t pour over it over the whisk’s beaters and don’t pour too quickly as it will solidify. Once you have added all the syrup, continue to whisk the mixture until it cools to room temperature. Transfer to a mixing bowl. 6. In a separate, clean mixing bowl, whisk the cream, honey and pinch of salt until the cream achieves soft peaks. Then gently fold into the yolk mixture along with the breadcrumbs. 7. Transfer to the lined loaf tins. Cover with cling film. Freeze for 6 hours or overnight. Remove from the cling film about 5 minutes before serving. 8. Drizzle with honey and some pomegranate seeds before serving.
AJEX Remembrance Parade & Ceremony
ud. ro
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Sunday 15th November 2026 The Cenotaph, Whitehall, 2pm
Honouring generations of Jewish men and women who served and fought for our freedom. Marking 90 years since the Battle of Cable Street and standing proud against antisemitism. HONOURING OUR PAST. STRENGTHENING OUR FUTURE.
SAVE THE DATE • REGISTER NOW AT AJEX.ORG.UK
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FOLLOW US: AJEX_JMA AJEXHEADOFFICE AJEX_JMA 020 8202 2323 AJEXREMEMBERS@AJEX.ORG.UK WWW.AJEX.ORG.UK AJEX - THE JEWISH MILITARY ASSOCIATION. REGISTERED CHARITY NO 1129591.
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A quiet organisation behind a defining Jewish moment For most families, the arrival of a baby boy is a time of enormous joy, emotion and adjustment. Alongside the celebrations come questions, decisions and, often, a sense of responsibility. For Jewish
created at a time when many families lived in poverty, organised healthcare was limited and many could not afford a Bris for their son. Its founding principle was clear: every Jewish family should be able
families preparing for a Bris Milah, one of the most important decisions is choosing the right Mohel. Many will already know the name of a trusted Mohel through family, friends or their community Rabbi. What they may not know is that behind almost all of the Mohelim serving families across the UK stands an organisation that has supported Jewish life for more than 280 years. The BRitish Initiation Society, now known as BRIS, was founded in 1745. It is Anglo-Jewry’s oldest communal organisation serving the entire community,
to fulfil this precious mitzvah with dignity and care. The world has changed considerably since then, but that commitment has not. For almost three centuries, BRIS has quietly helped turn a founding promise into practical care for successive generations. Today, BRIS trains and supports Mohelim serving communities throughout the UK and beyond. Approximately 60 Mohelim are currently included on its register, collectively carrying out more than 1,500 Brissim every year. Much of BRIS’s work takes place quietly,
out of sight of the families it ultimately supports. Yet it plays an important role in helping parents approach Bris Milah with confidence. Becoming a BRIS-registered Mohel involves extensive training in the medical, practical and halachic aspects of Bris Milah, together with education in hygiene, safeguarding, communication and family care. Before registration, each Mohel must satisfy BRIS’s requirements for inclusion on its register. Registration is not the end of the process. Registered Mohelim participate in continuing education and professional development. They must also meet BRIS’ annual registration requirements and have access to professional guidance, advice and support throughout their work. The Mohel’s role extends beyond the ceremony itself. For new parents in particular, a Bris can feel unfamiliar. A Mohel will explain what to expect, help the family prepare, answer questions and provide reassurance and guidance before the Bris, on the day and afterwards. The aim is to uphold the Mitzvah while supporting the baby and his family throughout the experience. BRIS is a cross-communal organisation under the auspices of the Office of the Chief Rabbi and takes halachic guidance from the London Beth Din. It draws on medical and rabbinic expertise in developing its training and standards, helping it serve families across the spectrum of the Jewish community, throughout the United Kingdom and far beyond. It also works to help ensure that cost or location does not prevent families from accessing a Mohel. This remains closely connected to the purpose for
which the Society was established in the eighteenth century. Alongside supporting families and Mohelim, BRIS has another increasingly important responsibility: helping to safeguard the continued practice of Bris Milah in the UK. By promoting high standards, supporting Mohelim and maintaining a strong and responsible framework for Bris Milah, BRIS plays a vital part in protecting our ability to freely practice this precious mitzvah with confidence. At a time of growing scrutiny and challenge, that role is more important than ever. To continue its work, BRIS relies on charitable support. Donations help fund the training of new Mohelim, ongoing professional development, including medical, safeguarding and religious standards and access to expert guidance. They also help make support available to families regardless of their circumstances. Some families may already have experienced the work of BRIS without ever knowing its name. Families who have been guided through a Bris by a BRIS-registered Mohel may already have benefited from the wider framework of training, guidance and support that stands behind him. BRIS’s history may stretch back to 1745, but its work is firmly about the future. Every trained Mohel, every reassured parent and every baby welcomed into the covenant continues a living tradition. To find a registered Mohel, learn more about preparing for a Bris or support the work of BRIS, visit bris.org.uk.
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Serving Jewish families since 1745
Protecting Bris Milah in the UK Since 1745, The British Initiation Society (BRIS) has been at the forefront of protecting the right of our community to perform Bris Milah in the UK. Now more than ever, with increased challenges to Bris Milah this is a vital part of our role. For generations, BRIS has proudly served the Jewish community, enabling us to perform Bris Milah at the highest standard and supporting families at every step. Today, BRIS continues to provide training, guidance and continuing education for the Mohelim and maintains established standards for their inclusion on its register of Mohelim.
Approximately 60 registered Mohelim serving across the UK and beyond. Over 1,500 Brissim carried out annually by BRIS registered Mohelim.
Help us protect this Mitzvah Your support helps BRIS train and support Mohelim, maintain high standards and defend Bris Milah in the UK.
Please support our work at bris.org.uk/donate
Looking for a Mohel? Search the BRIS register of Mohelim by name or location. www.bris.org.uk/find-a-mohel/
020 8050 8938 . info@bris.org.uk www.bris.org.uk The Initiation Society Charity No. 207404 Mohelim included on the BRIS register practice independently. Families engage their chosen Mohel directly and each Mohel is responsible for the service he provides. BRIS does not provide or supervise individual Bris Milah services. BRIS is a cross-communal organisation under the auspices of the Office of the Chief Rabbi and takes halachic guidance from the London Beth Din.
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AAC grants over £1.5 million to North West London schools, Torah and chinuch Achisomoch Aid Company (AAC) has granted more than £1.5 million to schools, Torah and chinuch across North West London, the second successive year its grants to local institutions have reached at least £1.5 million. Since 1979, AAC has followed a simple principle: 100% of its annual surplus is donated to educational institutions across the UK. Mosdos hachinuch across the kehillah carry a large and continuing shortfall. It is not new and it is not the result of any single change. The cost of running these institutions has long outstripped what fees and local fundraising can cover, and AAC’s grants help meet part of that gap. The grants support general running costs and day-to-day provision. They cannot close the shortfall, but they meet costs the schools would otherwise have to find elsewhere or cut. Matti Fruhman, Chief Executive of AAC, said: “Our members trust us to administer their giving properly, and their continued use of AAC enables us to generate the surplus we distribute to education. We keep our own running costs as low as we can,
so that the surplus available for education is as large as possible. For the second year running, our grants to local chinuch have reached at least £1.5 million.” David Hersh, Chairman of Tiferes High School, said: “We are deeply grateful to AAC for standing with our local schools year after year.” Yehudah Neuberger, School Finance Manager at Torah Temimah, said: “The generous grants AAC gives to our community schools allow us to create opportunities for our pupils that would otherwise not exist. It is support that strengthens our mosdos directly.” The grants are funded from the surplus generated through AAC’s administration of member giving. This year AAC facilitated a record £79.9 million in charitable giving. Eli Katz and Akiva Hackenbroch, CoChairs of AAC, said: “The shortfall our schools carry is real and it is constant. Supporting local chinuch is one of AAC’s founding purposes, and that is not going to change. Every member who chooses to give through AAC is part of how it happens.”
KKL Legacy Department Hosts Inspiring Rosh Hashanah Tea Event KKL, JNF UK’s Legacy Department, welcomed 90 clients and community members to a special Rosh Hashanah afternoon tea at Hendon United Synagogue on Tuesday 8 September. Carolyn Addleman, Director of Legacies at KKL, opened the event by high-
lighting JNF UK’s work and the services provided by KKL Executor & Trustee. She outlined how the Legacy Department helps individuals safeguard their family’s financial future, plan ahead, and access a wide range of legal and pastoral support services. Guests then heard from Major Andrew Fox, a former British Army Officer and
defence analyst specialising in Middle East security and media analysis. He noted “Reflecting on the fragility of modern Jewish security in the diaspora, Israel serves as the firewall between Jewish existence and annihilation. It does not wait for pity - it acts, endures, and fights back.... Israel may not need our sympathy, but British Jews need our solidarity”. His insightful address was followed by an engaging audience Q&A chaired by David Goodman. In recognition of his steadfast support for Israel and the Jewish community, Andrew Fox was presented with a JNF UK certificate of appreciation by JNF UK CEO, Elan Gorji. Rabbi Mordechai Ginsbury of Hendon United Synagogue concluded the afternoon with words of encouragement for the New Year, reflecting on his close relationship with the KKL Legacy Department and the significant support many of its clients are providing to Israel through their legacy gifts. The event concluded with a heartfelt rendition of Hatikvah, marking a fitting end to an uplifting and meaningful afternoon.
10 SEPTEMBER 2026
AJEX calls on the Jewish community to march together at the 2026 Remembrance Parade
AJEX is calling on veterans, families and members of the Jewish community to save the date and join this year’s AJEX Annual Remembrance Parade and Ceremony at the Cenotaph, Whitehall, on Sunday 15 November 2026 at 2pm. With the theme: ‘British. Jewish. Proud’, this year’s Parade will honour the thousands of Jewish men and women who have served and fought for our freedom. It will be marking 90 years since the Battle of Cable Street amongst other anniversaries. The Cable Street anniversary is particularly significant for AJEX, given its long-standing connection with the Jewish East End and the generations who stood against fascism at Cable Street and later went on to serve in the Armed Forces during the Second World War.
End. Fiona Palmer, AJEX CEO, said: “This year’s Parade is about honouring our past and strengthening our future. At a time when it is more important than ever to stand together, we want the Jewish community to come out in force, remember those who served and show that we remain British, Jewish and proud”. As AJEX mark 90 years since the Battle of Cable Street, they also want to hear the personal stories behind that history. “We know many families will have memories, photographs or accounts that have been passed down through generations and we want to make sure those stories are not lost”, said Fiona. AJEX is encouraging people of all ages to save the date, register and march together on Sunday 15th November, ensuring that the legacy of Jewish service, courage and standing against antisemitism continues to be remembered by future generations. Registration is now open for the AJEX Annual Remembrance Parade and Ceremony on Sunday 15 November 2026 at 2pm. To spectate, save the date! Visit www.ajex.org.uk to register and march. Contact AJEXRemembers@ajex. org.uk if you have a story, photograph, letter or family memory connected to Cable Street. This Rosh Hashanah, help AJEX continue its vital work supporting Jewish veterans and their families, including through its Festival A family wearing their grandfather’s medals as they honour his Grant Fund, which helps ensure service at the AJEX Parade veterans and families can share in As part of this year’s commemora- the traditions of the Chagim with dignity tions, AJEX is also appealing for veterans, and support. Your donation also helps families and members of the community preserve the legacy of Jewish service and to come forward with memories, pho- educate future generations. Donate at tographs, letters and family stories con- www.ajex.org.uk nected to Cable Street and the Jewish East
A legacy of service a Royal Navy veteran with his daughter and grandson carrying pride through the generations
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Tzedakah Shouldn’t Stop With Us BY ANTHONY BROZA, CHAIR, JEWISH LEGACY GIVING
Most of us don’t think of ourselves as philanthropists. We might give to an appeal, sponsor someone doing a marathon, support a synagogue, send money when there is a crisis, or quietly help a cause that matters to us. We probably don’t make a great song and dance about it. We just give. And that, in many ways, is tzedakah. It is one of those Jewish ideas that is woven so deeply into communal life that we sometimes forget how remarkable it is. We grow up understanding that if someone needs help, we should help. If a community organisation matters, we should support it. If we are fortunate enough to have something to give, then giving is simply part of the deal. So I sometimes wonder why we treat legacy giving as though it belongs in a completely different category. Why should tzedakah stop when we do? For me, leaving a gift to charity in a Will is not really about death at all. It is about what continues afterwards. It is saying: this mattered to me. This organisation helped people. This school mattered. This care home
mattered. This charity mattered. This community mattered. And I would like some part of it to continue because I was here. There is something wonderfully positive about that. We are all beneficiaries of people who thought beyond their own lifetimes. Look around our Jewish community and almost everything we value exists because somebody, somewhere, decided to build something that would outlast them. Schools. Synagogues. Care homes. Welfare organisations. Youth movements. Charities. Community centres. People gave their money, their time, their energy and their imagination. Most of us do not know their names. But we live with the consequences of their generosity every day. That is legacy. And it does not have to mean leaving millions of pounds or having your name on the side of a building. That is another misconception I would love us to lose. A legacy can be modest. It might be one per cent of an estate. It might be a fixed amount. It might simply be whatever somebody feels comfortable leaving once their family has been taken care of. But imagine the collective effect if
thousands more people did it. One small gift might help an older person feel less alone. Another could help a child with additional needs. Another could support somebody living with cancer. Another might provide meals, counselling, education or practical help to a family having a terrible year. None of those gifts needs to be enormous to matter enormously to the person receiving the help. There is a Jewish story I have always liked. A man sees an elderly person planting a carob tree and asks why he is bothering, knowing that it will take many years before the tree bears fruit. The answer is essentially: other people planted for me, so I plant for those who come after me. That feels like a pretty good description of legacy giving. We have all sat under somebody else’s tree. The question is whether we plant one of our own. Of course, families come first. Nobody involved in legacy giving would suggest otherwise. But when we sit down to make a Will, we are already asking ourselves some very
personal questions. Who do I love? Who do I want to protect? What matters to me? Perhaps there is room for one more: What do I want to continue? I would love us to become much more comfortable talking about this. Not in hushed voices. Not only when people are elderly. And certainly not as a gloomy conversation about what happens when we are gone. Quite the opposite. It is a conversation about the future. We cannot know exactly what the Jewish community will need in 20, 30 or 50 years. But we do know that people will still need care. Children will still need education. Families will still sometimes struggle. People will still become ill, lonely or vulnerable. And we will still need strong Jewish organisations there to support them. Previous generations made sure those organisations were there for us. Perhaps one of the nicest things we can do is return the favour. Tzedakah does not have to stop with us. It can keep going long after us. And that, surely, is a legacy worth leaving.
ENSURE THE FUTURE OF OUR COMMUNITY BY LEAVING A GIFT TO ONE OF OUR CHARITY PARTNERS IN YOUR WILL
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Turning Toward Change BY RAFI SMITH
MAs we enter Elul and move towards Rosh Hashanah and Yom Kippur, we are reminded of Teshuva—of turning, returning, and making changes in our lives. For many, this is a time to reflect on what we would like to do differently: in our religious lives, our relationships, our habits, or the way we relate to ourselves and others. But wanting to change and actually changing are two very different things. Many of us know the experience of promising ourselves that this time will be different. We try to change a habit, improve a relationship, manage our emotions, or attempt to become the person we want to be. Sometimes we fail. Sometimes things work for a while, but then we slip back. After enough attempts, we may start to lose hope or motivation, thinking: What’s the point? I’ve tried this before. I always end up back where I started. But perhaps if we understand a little more about change, we can increase our chances of being successful. Where am I really?
We often imagine change from the perspective of where we want to be rather than where we are. The goal may be admirable, but if the gap between where we truly are and where we want to be is too large, we are setting ourselves up for frustration or failure. Real change begins with an honest assessment: Where am I right now, and what is the next realistic step from here? Acceptance of where we are is not the opposite of change. Rather, it is often the beginning of it. What is in the way? Our patterns usually serve some purpose, even when they ultimately hurt us. Anger may protect us from vulnerability. Avoidance may protect us from anxiety or shame. An addictive behaviour often provides temporary relief from difficult emotions. Rather than simply asking, “How do I stop doing this?”, it can be helpful to ask: “Why am I doing this? What is this behaviour doing for me?” Understanding it doesn’t mean we are excusing the behaviour. Rather, it helps us understand what needs to change beneath the surface in order for change to happen.
Change takes more than insight Understanding ourselves is important, but insight alone rarely changes our behaviour. We can understand why we become defensive and still become defensive. We can understand our anxiety and still avoid what scares us. Change requires practice. It may mean developing new skills, noticing our reactions earlier, deliberately responding differently, journaling, practicing mindfulness, or seeking support from a therapist, mentor, support group, or someone we trust. The goal is not simply to know what we should do, but to gradually become more capable of doing something different. Setbacks are part of change Even when we are making meaningful progress, we will sometimes return to old patterns. A difficult day, a stressful situation, or a familiar trigger can pull us back. This doesn’t necessarily mean that nothing has changed. Instead of asking, “Why did I fail again?”, we can ask: “What happened? What can I learn from this? What might I do differently next time?” Sometimes progress means noticing the pattern sooner, recovering more quickly,
or making a different choice even once when we previously couldn’t. Change is rarely a straight line Perhaps meaningful change isn’t about becoming someone completely different, but about developing who we already are - strengthening capacities that may not have been fully developed, learning new ways of responding, and becoming more able to tolerate, connect, and choose. We don’t have to reject the parts of ourselves that have struggled. We can understand where they came from while developing new ways of relating to them. Change is not about becoming someone else. It is about growing into a fuller version of ourselves. Perhaps this is one of the beautiful ideas we can take from Teshuva. We don’t have to arrive at our destination all at once. We simply have to turn. And sometimes one honest step in a new direction is the beginning of something much bigger. Rafi Smith is a Psychotherapist who specializes in working with trauma, addiction, and relationship issues. He can be contacted at: Email: rafismithers@gmail. com or Phone/WhatsApp: +972 52 716 0858.
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Will you give Ugandan Jews a fresh start this Rosh Hashanah?
Uganda is one of the poorest countries in the world. Many members of the Jewish community are trapped in poverty. Parents struggle to feed their children, children miss out on an education, and families see little hope for the future. The highest form of Tzedakah is helping someone find a job or start a business. (Maimonides) World Jewish Relief's TransFARMation programme gives people the skills, training and support to build successful farming businesses, helping families lift themselves out of poverty.
Please Donate
worldjewishrelief.org/roshhashanah T: 0208 736 1250 SCAN TO DONATE