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MANCHESTER INQUIRY PUTS FOCUS ON ANTISEMITISM

and severity, and should not be treated as equivaThe British governlent. But both stories raise ment’s decision to estaba wider question: whether lish a public inquiry into institutions are recognising the danger Jewish peothe deaths of two Jewish men in the Manchester ple face, taking concerns synagogue attack is an seriously and acting effecimportant step towards tively when warning signs answering questions appear. A recent report by the that have weighed on Community Security the community since the Trust (CST) recorded 178 tragedy. antisemitic incidents conAdrian Daulby and nected to British universiMelvin Cravitz were ties across the 2024–25 and killed during the attack 2025–26 academic years. at Heaton Park Hebrew The total for 2025–26 was Congregation on Yom Adrian Daulby, left, and Melvin Cravitz, right, were killed in the terror attack at Heaton Park Hebrew Congregation Kippur in October 2025. 95, a 14 per cent increase Home Secretary Shabaand how the authorities assessed the threat on the previous academic year and 79 per cent higher than in 2022–23, na Mahmood said it would be able to exam- to Jewish communities. ine sensitive national-security material. That The inquiry will examine a terrorist attack before the Hamas attacks of 7 October 2023. could help establish what was known about with fatal consequences. The antisemitism the attacker, what warnings may have existed reported at universities is different in nature Continued on page 2

BY YOSSI SAUNDERS

PARASHAT NOACH SHABBAT: London Manchester Leeds Liverpool Birmingham Antwerp Bournemouth Gateshead Jerusalem

BEGINS 17:51 17:55 17:49 17:55 17:53 18:29 17:55 17:47 17:30

ENDS 18:50 18:58 18:58 19:04 18:56 19:36 19:01 18:58 18:42

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Continued from page 1 Those figures include incidents reported to CST involving students, staff or academics in their university capacity. They cover a range of behaviour, from abuse and harassment to threats and assaults. They are not police crime figures, and they do not mean that every campus is unsafe. But the continued increase demands attention from university leaders. For Jewish students, the issue is whether they can take part in campus life without being targeted or made to feel responsible for events in Israel. Universities must protect vigorous debate, including criticism of Israeli government policy. They must also make clear that Jewish students should not be harassed because they are Jewish, excluded from campus life or held

Syrian-born UK citizen Al-Shamie

15 OCTOBER 2026

collectively responsible for Israel’s actions. The Manchester inquiry and the campus report concern separate events. One examines a deadly terror attack; the other records antisemitic incidents in academic settings. Their connection is the need for institutions to respond to credible concerns before Jewish people are left questioning whether anyone listened. The inquiry’s access to sensitive information may help provide answers that an ordinary inquest could not. Its work should be thorough, independent and transparent wherever national security allows. Families and the wider community deserve to know what happened and what lessons will follow. Universities, meanwhile, should make it clear how students can report antisemitism, ensure complaints are investigated consistently and explain what action is taken. Words of reassurance matter, but they must be matched by visible protection and accountability. The inquiry cannot undo the loss of Adrian Daulby and Melvin Cravitz. Nor can campus measures erase the experiences recorded by Jewish students and staff. But honest scrutiny can help identify failures and prevent institutions from treating antisemitism as an issue to be addressed only after serious harm has occurred.

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IRAN WAR PUTS STRAIT OF HORMUZ SHIPPING AT RISK BY SHELLEY GROVE

The conflict involving Iran, the United States and Israel is entering a dangerous new phase, with attacks on commercial shipping intensifying around the Strait of Hormuz. At least ten vessels have been struck since Sunday, according to maritime reporting cited by Reuters. On Wednesday, Iran said a cargo ship had sunk after hitting a naval mine. Separate reports said a container ship caught fire after being hit by a projectile, though its crew were evacuated safely. The attacks have sharply increased concern for crews and shipping companies using one of the world’s most important routes for oil and gas. Iran has sought to tighten its control over passage through the strait, while the United States maintains pressure on Tehran. The U.S. Navy has described the threat to commercial shipping as severe. Any prolonged disruption could push up

transport and energy costs well beyond the region. Diplomacy has not stopped. Tehran says it is reviewing Washington’s response to an Iranian proposal to reopen the waterway, with messages passing through intermediaries. But the two sides remain divided over the order of negotiations: Iran wants maritime security addressed first, while Washington wants Iran’s nuclear programme dealt with early. The conflict is also spreading across the region. Iran-backed Houthi forces have launched further attacks on Saudi Arabia, including missile threats to Riyadh and strikes affecting oil infrastructure. Saudi-led forces have responded with attacks in Yemen. For now, there is no clear sign of a wider settlement. The immediate test is whether mediation can reduce the threat to shipping before another attack triggers a broader military response. The Strait of Hormuz remains a pressure point where a local incident could have global consequences.

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15 OCTOBER 2026

Polanski faces backlash after Green Party row and by-election defeat BY MARTIN KENT

Green Party leader Zack Polanski is facing a difficult week after losing a parliamentary by-election and coming under pressure over his party’s controversial stance on Zionism. Labour’s Sagal Abdi-Wali won the Holborn and St Pancras by-election with 45 per cent of the vote. Polanski came second with 33 per cent. The Greens increased their share compared with the 2024 election, but the result denied Polanski a seat in Parliament just as questions were being raised about his leadership. The controversy began at the Green Party conference, where members backed a motion describing Zionism as racism and supporting a single Palestinian state. Jewish groups condemned the motion, saying it risks branding Jewish self-determination as racist and making Jewish members feel unwelcome. Several Green MPs also

criticised the decision. Polanski was campaigning in the byelection and did not attend the vote. He said he would not have backed the motion in its exact form, but his comments that he agreed with it “in substance” intensified criticism. The chair of the Jewish Greens called for him to resign, while other party figures questioned his handling of the issue. Polanski has said he will remain leader and has signalled that he wants changes to party rules, giving the leadership more ability to shape policy. The row has also become a wider political problem: Prime Minister Andy Burnham has ruled out a coalition with the Greens while the policy remains in place. The by-election loss does not by itself prove that voters rejected Polanski over the Zionism row; the Greens still increased their vote share. But the combination of defeat, internal division and criticism from Jewish groups has left him facing a test of authority.

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15 OCTOBER 2026

SMALL PARTIES HOLD THE BALANCE OF POWER AS ELECTION DRAMA HEATS UP BY MARTIN KENT

With Israel due to vote on October 27, the campaign is not only a contest between Benjamin Netanyahu and his challengers. Arab parties, Haredi factions and smaller lists hovering near the electoral threshold could determine who gets to form the next government—and what that government is able to do. No bloc currently has a clear path to the 61 seats needed for a Knesset majority. The Supreme Court has allowed the main Arab lists, Ra’am and the Joint List, to run

after the Central Elections Committee voted to disqualify them. The Joint List has said it could provide a “safety net” to an anti-Netanyahu government without necessarily joining its cabinet. That support could matter if opposition parties win more seats collectively but cannot reach a majority on their own. Gadi Eisenkot, the former IDF chief of staff and leader of Yashar, is campaigning on a state commission of inquiry into the failures surrounding October 7, universal national service and rebuilding public trust in government. Yet a government dependent on Arab-party support could face resistance from some of his potential partners, who oppose relying on Arab factions. Netanyahu is asking voters to judge him on his record after October 7 and on Israel’s security. He has warned Iran and its proxies that Israel would respond forcefully if attacked, while saying this week that

he does not favour a pre-emptive strike on Iran before the election. His opponents argue that the same period demands accountability for the failures of October 7. The vote will test whether voters trust Netanyahu’s security leadership—or believe he should be punished for what happened on his watch. Naftali Bennett’s B’Yachad campaign promises a change in leadership, stronger security and a push to make military or national service apply more equally. Bennett has also proposed redirecting public money away from those who avoid the draft and towards people who serve. Yair Lapid is part of the wider opposition effort to replace Netanyahu, while Benny Gantz is seeking support for a unity government that would bring together parties from both political camps if his Blue and White party enters the Knesset. The Haredi parties may be just as important. Shas leader Aryeh Deri said this week that Shas would not support or join a government unless the status of yeshiva students was settled through a law protecting their draft exemptions. United Torah Judaism is also making the issue central to its negotiations. That puts them on a collision course with parties demanding

The Jewish Agency for Israel and IMAP Invite You To ↘

equal service, and gives the Haredi factions leverage whichever bloc wins the most seats. On the right, Itamar Ben-Gvir is promising a harder line on security, tougher antiterror measures and stronger support for police and soldiers. Bezalel Smotrich is campaigning on nationalist and settlement policies. Both want influence in a Netanyahu-led government, but smaller parties must first clear the electoral threshold. That threshold is 3.25 per cent of the vote—enough to turn a list’s ballots into seats, but if a party falls short, its votes win it none. Benny Gantz’s party has been polling well below it, while other small lists are also fighting for survival. Their success or failure could change the balance between the blocs. The election may therefore produce a result that appears clear in the headline but is difficult to turn into a government. The Arab parties could offer outside support, the Haredi factions could demand exemptions, and fringe parties could decide whether Netanyahu’s camp reaches a majority. The biggest question may not be simply who wins, but what price the winning leader will have to pay to govern.

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WHEN EDUCATION IS DISRUPTED, ISRAELI CHILDREN FALL BEHIND.

Newly released OECD data reveals a stark national picture:

of Israeli teenagers are below baseline proficiency in maths

Rocket alerts, cross-border strikes and emergency school closures have severely affected children in northern Israel. Already fighting to catch up with the rest of the country, they are now navigating trauma, shattered school routines and profound learning loss.

out of 38 OECD countries for reading

out of 38 OECD countries for maths and science

Source: OECD, PISA 2025 Results. Figures refer to Israel nationally.

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15 OCTOBER 2026

COMMUNITY IN SHOCK AFTER BOY DIES ON FIELD TRIP BY SHELLEY GROVE

A community prayer list has been released for those injured in Monday’s school-trip explosion in northern Israel, as the country mourns 14-year-old Elazar Yair Wilensky, who was killed in the blast. The explosion took place during a hike in the Ramim Ridge area, near the Lebanese border. The group was made up of students and staff from ORT Ma’alot religious high school. An unexploded munition, believed by the IDF to be a Hezbollah cluster munition left behind during the fighting, detonated during the trip. Twenty-four people were injured. Among the injured is 14-year-old Eitan Masauri, who suffered a shrapnel wound to his neck. Prime Minister Benjamin Netanyahu and Education Minister Yoav Kisch visited injured students and their families at Rambam Medical Centre in Haifa on Monday. Eitan told the Prime Minister that a student had found the munition and handled it before it exploded. The exact sequence of events remains under investigation. The boy who died, Elazar Yair Wilensky, was a ninth-grade student at ORT Ma’alot. His family described him as clever, full of life and loved by his friends. He was the youngest of five siblings. His funeral took place on Wednesday, with family, classmates and community members

gathering to accompany him on his final journey. The disaster has also raised urgent questions about how the school group came to be hiking in an area where unexploded weapons may remain. Reports have raised concerns about the route approval and warnings concerning parts of the area. The Education Ministry said the approved route did not pass through a prohibited area and that it had acted according to the restrictions in place. The Jewish National Fund, which manages forests and recreation areas, has also been cited in reports about warnings and closures near the route. Authorities are now examining whether the students remained on the approved path, whether that route was safe and how the munition came to be handled. No final findings have been announced. Until the investigation is complete, it would be wrong to assign blame. But families will expect clear answers about what

information was available, how it was shared and whether safety procedures were followed. The police, military and Education Ministry are investigating the circumstances of the explosion. Education Minister Kisch ordered a temporary halt to school trips in the area while safety was reviewed. The army closed the site and searched for other unexploded devices. Families will want to know what checks are being carried out before children are allowed back onto northern trails. Unexploded rockets, missiles and cluster munitions can remain dangerous long after fighting has ended. Some devices may be partly buried or hidden by vegetation. Children may not recognise the danger of an object they come across. The public is repeatedly warned not to approach or touch suspicious objects, but Monday’s tragedy shows that warnings must be matched by clear information about which areas are safe and which

remain closed. The north has endured years of disruption. Communities near the Lebanese border were evacuated, homes and infrastructure were damaged, and residents have worked to rebuild their lives. The return of school trips and outdoor activities is part of restoring normal life. This explosion is a painful reminder that the remnants of war can continue to threaten families even after the fighting has moved elsewhere. For now, the community is grieving Elazar Yair Wilensky and praying for the recovery of the injured. As the investigations continue, the families and school community will be waiting for answers— and for the assurance that children can once again walk through the north without the ground beneath them concealing the remnants of war. Please Daven For: Roi ben Chava; Roi ben Hila; Nadav ben Reut; Yinon Israel ben Pnei; Yair Israel ben Yifat; Yiftach ben Adi; Yehuda Aryeh ben Shifra Tzionah; Yair Moshe ben Shifra Tzionah; David ben Simcha; Eitan ben Reut; Itai Dov ben Ayelet; Rabbi Yaakov ben Rina; Shilo ben Reut; Nevo ben Meital; Yishai Tzvi Elimelech ben Chana Tirtza; Yosef ben Shifra; Baruch Moshe ben Yael; and Yishai ben Nirit.

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HACKNEY-HAIFA DISPUTE DEEPENS AS CONSULTATION CLOSES

BY SHELLEY GROVE

A nearly 60-year relationship between Hackney and Haifa is at risk as Hackney Council’s consultation on ending the twinning arrangement closes. The Green-controlled council voted in July to end the link in principle, saying that maintaining a civic relationship with an Israeli city was inconsistent with its anti-racist and human-rights commitments amid the war in Gaza. The arrangement, established in 1968, has been largely inactive in recent years, although it

has included links between Homerton Hospital and Haifa’s Rambam Medical Centre. Haifa Mayor Yona Yahav has now written formally to Hackney Mayor Zoë Garbett, challenging the decision. He argued that Haifa’s Jewish, Muslim, Christian, Druze and Bahá’í communities are part of the city’s civic life, with members of different communities working together in public services and local leadership. He said cutting ties in the name of inclusion risked erecting barriers rather than building bridges. Yahav also highlighted the value of the hospital relationship, saying Hackney healthcare professionals had benefited from the expertise of colleagues at Rambam. He asked that his letter be included in the council’s official record and

shared with councillors before the review is concluded. Hackney’s consultation is not a referendum. The council says residents’ views will be considered alongside other evidence by a cross-party working group, which will make recommendations to the full council. A final decision has not yet been announced. The dispute has also raised questions about the cost of the review. Reports

estimate that the council had not responded by its deadline to a Freedom of Information request seeking details of the expenses. The consultation’s closure marks the next stage in a politically sensitive decision. The council must now weigh its stated principles against the practical value of a historic civic and medical relationship.

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14 COMMUNITY

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Jo Grose Appointed Joint Chief Executive of Wohl Legacy After Distinguished United Synagogue Career Jo Grose, Chief Executive of the United Synagogue, is set to take up a new senior leadership position within the British Jewish community after being appointed Joint Chief Executive (UK) of the Wohl Legacy. The appointment marks a significant new chapter for Grose, who has served the United Synagogue since 2015, including nearly four years as Chief Executive, during which she has become a highly respected figure in British Jewish communal leadership. At the Wohl Legacy, Grose will work alongside Jo Cohen, Joint Chief Executive responsible for Israel and Europe, as the organisation continues its philanthropic work supporting Jewish communal life and charitable initiatives. She will succeed Pam Goldsmith, who is retiring following many years of dedicated service to the Wohl Legacy. Announcing the appointment, Professor David Latchman CBE, Chair of the Wohl Legacy, expressed his confidence in Grose’s ability to contribute to the organisation’s future. “The Trustees are delighted that Jo Grose has accepted the appointment as Joint Chief Executive (UK) of the Wohl

Legacy and look forward to welcoming her in the coming months, to work alongside Joint Chief Executive (Israel & Europe) Jo Cohen,” he said. “Jo Grose brings a wealth of leadership experience, strategic insight and a strong commitment to social impact, and we are confident that she will make a significant contribution as we continue our work across the British Jewish community.” Professor Latchman also paid tribute to outgoing Joint Chief Executive Pam Goldsmith, acknowledging her years of dedicated service. Grose’s departure from the United Synagogue brings to an end more than a decade of service to one of Britain’s most prominent Jewish religious organisations. Her tenure included a particularly

challenging period for British Jewry following the Hamas terrorist attacks against Israel on October 7, 2023, and the subsequent rise in antisemitism and concerns facing Jewish communities across the country. Saul Taylor, President of the United Synagogue, praised Grose’s contribution and described her as one of the outstanding Jewish professional leaders of her generation. “Jo has served the United Synagogue with distinction since 2015, including nearly four years as Chief Executive. During that time, she has been one of the most inspirational Jewish professional leaders of her generation,” he said. Taylor highlighted her ability to motivate colleagues and volunteers, as well as her dedication to the organisation and the

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wider community. “Jo possesses a unique ability to rally those around her and to inspire colleagues and volunteers alike. She never gave less than 100% to the role and led the United Synagogue through the profound challenges faced by our community in the aftermath of October 7.” He added that Grose had earned the admiration of rabbis, trustees, synagogue chairs, honorary officers, volunteers, staff and members. Taylor also praised her influence as a role model for women in communal leadership and for those pursuing careers in Jewish communal service. “Her impact has been felt not only within the United Synagogue but across the wider Jewish community. It has been an honour to work alongside her and we wish her every success in the challenges she takes on in the future.” Grose’s forthcoming move to the Wohl Legacy will see her transition from leading a major religious and communal organisation to a senior role in Jewish philanthropy, where her experience and established relationships across British Jewry are expected to prove valuable.

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16 OPINION

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15 OCTOBER 2026

OPINION

WHY THE CRITICISM? BY ROBERT FESTENSTEIN

It was suggested to me that I might want to say something about our relationship with the left wing press in the UK. I do, but before I do I need to update myself on the approach taken by the Guardian and others when it comes to Jews and Israel. On the subject of left-wing though there is a subject which is puzzling me and which bears some discussion. I am talking about left wing Jews who state that they are solid Zionists and yet feel able to criticise Israel and her politicians in open forums. It makes no sense to me, particularly now when so many people appear to be against us, governments across the world are ganging up against Israel and Zionist is now the replacement word for Jew for the haters. Why then adopt the narrative of our enemies by referring to settler violence and occupation and then having plenty to say about the Israeli prime minister and some of his cabinet colleagues. Perhaps we need to think about the

audience to whom this criticism is aimed. I wonder if it isn’t the Israeli government at all, but instead to those with whom they mix in political circles and with whom they wish to remain on good terms. I pause here to mention that I have come across this professionally. From time to time, when I am involved in a civil claim for say unpaid services I might get a stinker of a letter from the solicitors acting for the person who owes the money. The letter will first tell me what a terrible person my client is, and then what a dreadful lawyer I am for acting for that client. I used to get upset with these letter until the penny dropped that these were not really written for me to do anything with. It was written for their client so they could see a robust defence to the claim and setting out their views at an early stage, usually in an attempt to make the claim go away. I wonder if this is what the left wing Jews are doing. They are not so daft as to think the Israeli Prime Minister is going to take very much notice of them and the same can be said for his ministers. They have plenty of criticism already from Israelis and I do not think that an open letter shown off on social media from

someone in the UK is going to make very much difference at all. The open letter though, like I say is not intended to have any impact on anyone in Israel. It is about virtue signalling. Telling their friends in the Labour Party that they can be relied upon to say the right thing about Israel and her politicians. None of this is news, it has been going on for years. It used to be that declaring commitment to a two state solution was enough to allow entry into left wing politics. Now it has to be so much more, hence the letters or pronouncements about Israel and her politicians. There is unfortunately a more sinister side to all of this. Firstly it is the idea that Jews have to be separated from Israel to be accepted. Then looking around it becomes clear that those who might be persuaded to accept the Israel critic Jews have no intention of just leaving Israel to be criticised. They want sanctions, isolation and ultimately for many the destruction of the country altogether. There is another bonus and that is disunity. If the left who hate Israel can bring about a division within the Jewish community, that has to be a bonus, and a big fat one at that.

Think about it. If you have a problem with the Israeli government why not just e-mail the Prime Minister’s office and grumble bitterly using that means of communication. It doesn’t have to be public to be effective, or rather just because it is public isn’t going to make any difference. In my view a public pronouncement is less likely to get a response. So here is my advice to those who dislike Israel’s politicians. Complain by all means but not via social media and not after some great fanfare. Just make contact with who is upsetting you and let them know. I do not know what sort of response might be forthcoming, but at least you are not making life easier for the Jew hates and that has to be a bonus, and a big fat one at that.

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“A REAL FOCUS IN JEWISH WOMEN’S LIVES TODAY” It was a double celebration for Pinner Ladies, with a beautifully catered lunch in the Shul, marking not only the start of a new term of weekly shiurim, but also Rosh Chodesh, the beginning of the new month of Cheshvan. Brainchild of Pinner member Mel Lawson, the Ladies Shiur group has grown in numbers and popularity since its inception last year. Thirty ladies attended the lunch, during which Pinner Synagogue Rabbi Jason Kleiman spoke on the subject “Rosh Chodesh – a Yomtov for women?” Rabbi Kleiman explained that Rosh Chodesh was the very first mitzvah given to Bnai Yisrael as they were delivered from Egypt. It marked the month of Nissan, and signified a new era for a people who had been slaves for so long, to be able to measure time in a meaningful way, with a mitzvah marking the appearance of the new moon. Back in Temple times, continued Rabbi Kleiman, Rosh Chodesh was indeed celebrated as a Yomtov for everyone, but women especially, considered by Hashem as having more innate faith and therefore

being exempt from having to perform time-bound mitzvot incumbent upon men, were on Rosh Chodesh exempt from household work. Notwithstanding the prophecies of Ezekiel that with the establishment of the Third Temple, Rosh Chodesh as a bona fide Yomtov will be officially restored, the concept fell somewhat out of fashion. However, Rosh Chodesh as a holiday for women has now seen something of a modern-day revival, which has more to do with individual communities deciding how to celebrate it, rather than mandating what should or should not be allowed as ‘work’. Rabbi Kleiman did however mention the idea of husbands marking the day by giving their wife jewellery or flowers! Pinner Synagogue member Hilary West said, “I really enjoyed the Lunch and Learn, and didn’t realise there was so much to know about Rosh Chodesh as a holiday for women”. Susan Coleman agreed that the event was “inspiring”, adding that “it shows how Rosh Chodesh can be a real focus in Jewish women’s lives today.”

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15 OCTOBER 2026

The Exchange Rate Matters More Than You Think When Buying in Israel When people start looking to buy a property in Jerusalem, most of the conversation is about the apartment itself. Is it the right location? Is the price fair? Is it worth making an offer? But for buyers bringing money from abroad, there’s another factor that can make a real difference to the overall cost of the purchase: the exchange rate. You could find the right apartment, negotiate a good price, and feel happy with the deal. But if your money is in dollars and the property is priced in shekels, the exchange rate can affect how much you actually end up paying. It’s something that can easily get overlooked when you’re focused on finding the right property.

THE PRICE IS IN SHEKELS, BUT YOUR MONEY IS IN DOLLARS Let’s say you’re buying an apartment for 5 million NIS. That price is fixed in shekels, but how much it costs you in dollars depends on the exchange rate when you convert your money. And that rate can change. Sometimes it moves a little, and sometimes the difference is significant enough to affect your overall budget. Two buyers could purchase the exact same apartment for the exact same price, yet end up paying quite different amounts in dollars simply because they converted their money at different times. You can negotiate with a seller, but you

can’t negotiate with the currency market. So while the property price is obviously important, it’s worth paying attention to how and when you’ll be paying for it, too.

DOES BUYING A PAPER MAKE A DIFFERENCE? One of the things worth considering is buying a property on paper. This means purchasing a property before it’s completed, often with payments spread over a period of time. Depending on the project and the terms of the contract, you might pay a percentage when you sign and the balance in stages over the following years. For someone bringing money from abroad, this can create some flexibility. Instead of converting the entire purchase price from dollars into shekels today, you may only need to convert the amount required for your initial payment. The remaining money can be converted as future payments come due. If the exchange rate is more favorable when those payments arrive, you could benefit. But there’s an important distinction here: you’re creating flexibility, not guaranteeing a better exchange rate. The dollar could strengthen against the shekel, but it could also weaken. If the exchange rate moves against you, a future payment could end up costing more dollars than you originally expected. Buying on paper doesn’t automatically make a property a better deal. The purchase price, payment schedule, delivery date, and your own financial circumstances all matter. It’s Not Just About the Exchange Rate

“

There’s another side to a longer payment schedule that is worth considering. If you don’t need to pay for the entire property upfront, you may be able to keep some of your money in your existing accounts until it’s needed. For some buyers, that flexibility is valuable in itself. It means you don’t have to move a large amount of money into shekels all at once, and you can plan your finances around the payments that are actually due. Of course, keeping money invested or in dollars comes with its own considerations. Your investments could rise or fall, and the exchange rate could move in either direction. There may also be financing, tax, and other financial implications to consider. The point isn’t that spreading out payments is always better. It’s that the payment structure is part of the deal, and it deserves a closer look.

WHAT SHOULD YOU BE ASKING BEFORE YOU BUY? When comparing properties in Israel, don’t look only at the asking price. Look at how the purchase is structured. A few questions worth asking are: • How much do I need to pay upfront? • When are the remaining payments due? • How much money do I need to convert into shekels now, and how much later? • What happens to my budget if the exchange rate moves against me? • Would a mortgage or another financing option make more sense? • Does the payment schedule work for my financial plans, regardless of what

happens to the exchange rate? These questions become particularly important when you’re dealing with a purchase worth several million shekels.

THE BOTTOM LINE Buying a property in Israel from abroad means thinking about more than just the property market. You also need to consider how you’ll fund the purchase and when you’ll need the money. A property with a slightly higher price but a payment schedule that suits your circumstances may be worth considering over a cheaper property that requires most of the money upfront. Equally, a longer payment schedule doesn’t automatically make a property the better choice. Every deal is different. When we help buyers look at properties in Jerusalem, we want them to understand not only what a property costs, but also how the payment terms fit into the bigger picture. Because when you’re buying a home in Israel with money coming from abroad, how you pay for the property can matter almost as much as what you pay for it. Disclaimer: This article reflects Ben Levene’s personal experience and opinions and is intended for general informational purposes. Exchange rates fluctuate, and no future movement is guaranteed. Buyers should conduct their own due diligence and seek independent legal and financial advice before making any decisions. Ben Levene, CEO of CapitIL Real Estate, brings over 15 years of experience in the Jerusalem real estate market. For inquiries, contact ben@capitil.com.

“

BY BEN LEVENE

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15 OCTOBER 2026

From Jake’s Legacy to Leehi and Sony: Two Powerful Stories Coming to Manchester Two special events coming to Manchester this month will offer very different experiences, from a hands-on Challah Bake celebrating the life of Jake Marlow to an intimate evening with Israeli musician, Leehi Sagi, and her guide dog, Sony. On 22 October, people will gather in North Manchester for a special Challah Bake in memory of Jake Marlow, the 26-year-old British-Israeli who was murdered at the Nova music festival on 7 October. Jake was working as part of the unarmed Nova security team when the attack began and those who knew him have spoken of his bravery, kindness and instinct to help others as he worked to get people to safety. Following his death, Jake’s family and friends established the Jakey M Project, creating a lasting legacy around the qualities Jake was known for, including his love of music, his compassion and desire to help others. The project has since raised funds for a number of charities in Jake’s memory. In May, it brought more than 300 people together in London for a Challah Bake led by Tami Isaacs Pearce, known as the Challah Queen. Following the success of that

event, the Jakey M Project is bringing the bake to Manchester, with proceeds going to the Israel Guide Dog Centre. Founded over thirty years ago, the Israel Guide Dog Centre remains the only accredited Guide Dog school in the Middle East. The Centre expertly breeds and

trains Guide Dogs, PTSD Service Dogs and Emotional Support Dogs. And the demand for these incredible animals has never been greater. Especially for the PTSD Service Dogs who are trained to wake their partner from a nightmare, alleviate anxiety episodes and support during a panic attack.

The Challah Bake offers the chance to be part of something really special: remembering Jake whilst supporting a cause that connects his love of Israel and dogs. Following the success of the London event, Manchester’s gathering is expected to be a particularly special evening. Then, just six days later, on 28 October, Manchester will hear another remarkable story when Leehi Sagi visits the UK with her guide dog, Sony. Leehi will talk about her personal journey and the profound difference Sony has made to her life. Her story offers a first-hand insight into what a guide dog partnership can mean beyond simply getting from one place to another, from greater independence in everyday life to the confidence that comes with having a trusted companion at your side. For anyone curious about what happens behind the scenes, the evening will also offer an insight into the work involved in breeding, training and matching guide dogs with the people who need them. And there is an extra reason to attend. Leehi is a talented musician and will give a live performance during the evening, bringing

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her own music to an event centred on her story and her partnership with Sony. The event takes place in North Manchester on 28 October and is free to attend, although advance booking is required. With the Challah Bake in honour of Jake and the chance to meet Leehi and Sony, these are two events that offer much more than a standard charity evening. They are opportunities to hear remarkable personal stories and learn about the life-changing dogs at the Israel Guide Dog Centre. To book for these events visit https:// israelguidedog.org.uk/shop/. Tickets for the Challah Bake are £18 and the Leehi and Sony event is FREE but pre-booking is essential due to limited capacity.

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15 OCTOBER 2026

WHAT WORDS/// HOME RUN THINKING BY RABBI NAFTALI SCHIFF

This morning I received a text message from an unknown USA number- “Hi Naftali! You don’t know me, but someone suggested I speak with you about what Rabbi Weinberg meant when he spoke about a ‘Home Run’ initiative. Do you know what he meant by this? How does it apply practically? Please share!” A reasonable question. Although, being British, my first instinct when someone mentions a home run would be to ask whether they’d be back from picking up the kids from school in time for tea. This reference however, involves baseball. Many years ago I learned from my American friends that a home run is when a batter hits the ball in a spectacular way that allows him to make it around all the bases and back home, scoring maximally for his team. Frequently, this involves hitting the ball clean out of the playing field. Even with my limited sporting expertise, I can appreciate the aspiration to “knock it out of the ball park!” Rav Noach Weinberg, the visionary founder of Aish used this analogy to challenge the boundaries of our thinking. Beyond asking, “What worthwhile thing could we do?” he wanted us to ask, “What can we do that may actually impact the trajectory of the Jewish people?” A home run idea could open a door for thousands of people. It might create an educational approach that reaches those nobody else is reaching, or inspire a movement whose influence extends far beyond its founder. He wanted us to take the Jewish future seriously and responsibly, to think in terms of maximum impact, rather than tinkering at the edges. This was never motivated by personal ambition or ego, rather, it was informed by a deep understanding of Torah and both the grandeur and imperative of the Jewish mission. Our prayers consistently refer to big picture thinking. Rabbi Weinbergs outlook always urged us to dream whilst

awake, to create real world solutions that would consummate millennial dreams. The Mishnah in Sanhedrin provides an unambiguous focus to such thinking. ‫ בשבילי נברא‬-‫“כל אחד ואחד חייב לומר‬ ”‫העולם‬ “Every person is obligated to say- ‘ The whole world was created for me!’” (Sanhedrin 4:5) That surely sounds rather grandiose and egotistical, until we understand it as a summons to shoulder maximum responsibility. My life matters. My choices matter. My particular combination of abilities, circumstances and opportunities carries an obligation. There is something big that I can contribute that will remain undone if I spend my life waiting for somebody else. That contribution can actually shift the needle for my People and for the whole world.

The Gemara takes this a stage further. Someone who is able to challenge a misguided path in their own close familial sphere of influence, is held accountable for failing to do so. The Gemara explains the same responsibility applies to someone whose influence can extend to their city, or even to the whole world (Shabbat 54b). The implication is that a single individual has the potential to impact on a far larger scale than one would perhaps have previously considered or entertained, especially in a timid and self deprecating world. That passage concerns protesting wrongdoing, but its challenge reaches further- how much responsibility are we prepared to shoulder for the potentially huge difference we could make? As we return to the opening chapters of the Torah, Noach and Avraham offer a striking comparison.

Noach preserved his family and the possibility of a future for humanity. An extraordinary achievement. Yet Rashi records a powerful opinion that judges him less favourably when compared with Avraham (Genesis 6:9). The contrast is instructive. Noach’s story centres on his survival in the face of destruction. Avraham however, proactively goes out not only to influence others, teaching, welcoming, but also challenging the bedrock of the society in which he lived and its leadership. Noach built an ark for his close family to survive a broken world. Avraham set out to transform a misguided world. We are not Bnei Noach, rather the progeny of Avraham, Yitzchak and Yaakov who’s everlasting charge is to fix up the whole world, not just one’s own four cubitsneither in prayer or action. At Jewish Futures, we call this core valueAspiration- ‫שאיפה‬. The willingness to lift our sights, stretch our thinking and ask what might become possible if we take our Jewish mission seriously enough. It is the call to a ‫ממלכת כהנים‬ ‫ וגוי קדוש‬- a nation of Priests of which every single Jew is a member. It is the pride of the Jew who understands the call of '‫ויגבה לבו בדרכי ה‬. Lofty ambition, Home Run thinking is not the pull of ego or arrogance, rather the essential role of each and every one of us! That has shaped how we develop Aish and our wider family of organisations. Through Jewish learning and experience, JRoots journeys, GIFT volunteering and leadership development of FJL, we seek to create experiences and approaches that can grow, reach further and deepen their impact not only for the few, but rather- at scale. Every individual matters profoundly. That is precisely why we ask how something meaningful for one person could become available to thousands. Scale has both a human and a Divine purpose. The measure is people connecting, growing, giving and taking responsibility themselves to build a better world, a world envisioned in every prayer we uttered over the past month. Our prayers are at scale; our aspirations and activities as Jews need be too. More organisations, larger budgets or impressive brochures are hardly the point.

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We are trying to shift the needle on the Jewish future. We have just spent a month praying with astonishing ambition. On Rosh Hashanah and Yom Kippur, we yearned for the day that all humanity recognise the Al-mighty and form one unity to do Your will wholeheartedly”. On Sukkot we advocated for each of the 70 nations of the world(Sukkah 55b). This is aspirational thinking. Every day, in Aleinu, we speak of ‫לתקן‬ ‫די‬-‫עולם במלכות ש‬, perfecting the world under the sovereignty of the Al-mighty. The whole world. Quite a sizeable project to mention just before putting away the siddur and checking for the next text or meeting. Surely those prayers should influence the scale of our aspirations. Of course, ambition requires discipline. A big idea needs thought, testing, resources, partners and perseverance. Some attempts will fail. Others will need changing. Aspiration earns its credibility through the creativity and work we put behind it, the grit with which we persevere, the resilience and persistence invested. Rav Weinberg challenged us to think strategically about the greatest good we could achieve, then commit ourselves to pursuing it, and not give up. So, as the festive season gives way to the day to day journey of life, perhaps we should ask an extraordinary but elemental question. What are we actually aiming for? Is my goal, or that of my organisation great enough? Am I selling myself, my birthright short? What is the greatest contribution I can make to impact the world in which we live? YOLO- You only live once! You’re a Jew! History beckons. Our contemporary world cries out to each one of us. You cannot guarantee a home run. But you will never hit one unless you are prepared to swing for it!

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

JIHAD, GENOCIDE STANDARDS

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Dear Rabbi You keep defending Israel, but surely you cannot deny what has happened in Gaza. Thousands of Palestinians have been killed, entire neighbourhoods destroyed, and Israel stands accused of genocide. At what point do you stop blaming Hamas and acknowledge Israel’s responsibility? Also, why do Jews constantly complain about antisemitism? Surely people are entitled to criticise Israel without being accused of hating Jews. Isn’t this simply an attempt to silence legitimate debate? Geraldine Dear Geraldine Israel absolutely has a responsibility for its conduct in war. So does Hamas. And that is precisely where the selective outrage begins. When Hamas starts a war, they call it jihad. When Hamas loses a war, they call it genocide. Of course, the suffering of Palestinian civilians is real, and it cannot simply be waved. But what I reject is the moral sleight of hand whereby Hamas’s decision to massacre, abduct and terrorise becomes a footnote, while Israel’s response becomes the entire story. If you are going to discuss responsibility, discuss all of it. Otherwise, you are not pursuing justice. You are simply choosing whom to condemn. Of course, people are entitled to criticise Israel. They can criticise its government, its policies, its military decisions and its politicians. Israelis themselves do so with remarkable enthusiasm. But there is a difference between criticising what a country does and insisting that the country alone has no right to exist. When you criticise Britain’s government, nobody assumes you want Britain

abolished. When you condemn China’s human rights record, you are not necessarily demanding the dismantling of China. Yet somehow, when it comes to Israel, criticism frequently graduates into questioning the legitimacy of Jewish national existence itself. And then comes the familiar reassurance: “I have nothing against Jews.” Splendid. But if your tolerance of Jews depends upon their first renouncing a central element of Jewish identity, it is not quite the magnificent gesture of inclusivity you imagine. Nobody is asking for immunity from criticism. We are asking for consistency. It really shouldn’t be that controversial.

THE AGE OF BEING OFFENDED Dear Rabbi Religious people seem terribly sensitive these days. Every joke, criticism or disagreement is treated as an attack. Surely in a modern society we should be able to say what we think without constantly worrying about offending somebody? Monica Dear Monica You are absolutely right. Freedom of expression includes the freedom to offend. Otherwise, it is not freedom of expression; it is freedom to say whatever everybody else already agrees with. But somewhere along the way, we confused having the right to say something with having a good reason to say it. Judaism has a rather sophisticated approach to this. The Torah does not prohibit disagreement. Quite the contrary. Jewish scholarship has survived for thousands of years on the principle that two rabbis can have three opinions and defend all three vigorously. What Judaism does insist upon is that words carry responsibility. There is a

15 OCTOBER 2026

difference between challenging someone’s ideas and deliberately humiliating the person who holds them. There is a difference between honest debate and calculated cruelty. There is a difference between disliking my opinion and hating me for holding it. That is the problem with our modern obsession with free speech. Everybody is demanding the right to speak, but remarkably few seem interested in the obligation to think first. The Torah never demanded that we agree with one another. It demanded that we remember there is another human being on the receiving end. Alas, too many in society today have lost sight of that distinction. They insist upon their right to be heard, while forgetting

everyone else’s right to be treated with dignity. And perhaps that is the greatest irony of all: we have never been more sensitive about what others say to us, or more insensitive about what we say to others.

If you have a question for the Rabbi write to rabbi@rabbischochet.com. You can now buy Rabbi Schochet’s new book, “JoyWorks - Jewish Wisdom for a Happy Life” at joyworks.com

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JUDAISM, A RELIGION OF GIVING BY RABBI DANIEL FINE

One of the first things G-d says relating to Adam is that ‘it is not good for man to be alone.’ Human pleasure, another key barometer of what makes humans tick, experiences companionship as a means of self-transcendence. The greater and more refined pleasures we experience in life involve connecting beyond our selves - companionship and being part of a team are classic examples of this. When others are key parts of our lives and when we invest in those relationships, we feel part of something bigger than ourselves. We transcend. It’s interesting that G-d is called ‘a friend’ too – the ultimate transcendence. Loneliness means constriction; the way the Talmud phrases it so directly is ‘either we have friendship or death;’ we are cautioned to do everything possible to develop friendships. Friendship and sharing moments with others are a core part of living in this world. Yet Jewishly, friendship and the

presence of others in our lives is more than a feel-good trigger. Friendship and togetherness represent a way of life and a core part of our identities. For example, mitzvot are far more powerful when performed together; prayer, Torah study, repentance are all far more powerful when done together with others.

WHAT IS THIS IDENTITY THAT FRIENDSHIP IS CENTRAL TO? Our dual identities Every Jew lives with two constant identities; the individual and the national. On the one hand we are individuals with our individual talents, qualities and uniqueness. This uniqueness has to shine and be brought to the table to make the world wholesome. Individual differences and uniqueness are not accidental nor are they to be shunned; G-d created each person with their own talents and personality for a reason; they are to be embraced! Yet on the other hand we must see ourselves as part of something bigger; we are part of a community, we are ultimately part of a nation. The Torah speaks to us as individuals, yet many of

its assurances pertain to us as a nation – no individual will survive eternally, the Torah however assures us that our nation will! It is the collective power of the nation that is far more than the sum of its individual parts – G-d’s presence is fully manifest only when we are a nation. Individual friendships are the building blocks of successful nationhood. And in many ways, individual Jewish heroes and role-models over the years have always been those who have helped others, led communities and impacted the masses.

PURPOSE OF FRIENDSHIP On a practical daily level what difference does friendship make? Much of our identity comes from our social circle; our concept of right and wrong, our view of what’s acceptable and what is not, often comes from the people we surround ourselves with. That’s why our choice of friends is so important, far beyond other individual ‘smaller’ choices we make in life. Our choice of friends impacts so much of what we think and do; we are drawn after our social circle. So friendship is core to our identities,

it is a key point of connection, it is the place from which we draw strength and influence. But if friendship is a self-serving crutch or a glorified echo-chamber that services my needs, it will never last; as soon as there is a rupture or any inconvenience factor the friendship will be over. However, if there is a sense or even goal of growth and self-development, if I can be there for others, friendship becomes much greater and more significant. Therefore there are many duties we have towards friends; we must take an active interest in their lives, notice and pick them up when things are difficult, we must care about others and invest in their lives. Investing in others is not an act of sacrifice or giving away a piece of ourselves – in many ways it helps us find our true selves. One of the great accolades is to be a ‘good friend. ’ After all, Judaism is a religion of giving, not taking. It is in giving that we find transcendence and self-development. Rabbi Daniel Fine is Seed’s Director of Education and author of Building Blocks on practical Jewish philosophy, Journey through Nach and The Interactive Family Parshah Book

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Many Roads, One Homeland BY RABBI MOSHE TARAGIN

For thousands of years, Jews lived in exile, far from the land of our ancestors. Scattered across the world, we dreamed of returning to the country we had once inhabited. Wherever Jewish history carried us, our hearts remained attached to the same place. We lived in countless countries, spoke different languages, and belonged to different cultures. Through centuries of wandering, one truth remained unchanged. There is only one Jewish homeland.

THE FIRST ZIONIST Though there is only one Jewish homeland, there are many roads that lead home. This was always true. Terach, the father of Avraham, was raised in a world of idolatry. Yet he felt an inner tug to leave Mesopotamia, modern-day Iraq, and journey toward the land of Israel. He received no Divine command. He did not believe in the one G-d, yet something stirred within him, drawing him toward a distant land. Ironically, he was the first Zionist, the first person described by the Torah as setting out for the land of Israel from his homeland. His motives are unknown. He gathered his son Avraham and other family members and traveled toward Canaan. Along the way, Terach settled in Charan, where he eventually died. His son Avraham later heard the voice of G-d commanding him to continue the journey his father had begun. Avraham traveled to the land of Israel with a religious mission: to spread belief in the one G-d. Yet his pagan father had begun the journey. Evidently, Hashem implanted within the Jewish soul an instinctive attachment to its homeland. He gave us the ability to respond to the pull of land, peoplehood, and historical destiny even without religious commitment or prophetic revelation. At history's dawn, this attachment could awaken even in a heart that had not yet awakened to faith.

THE AGE OF "ISMS" This ancient echo reemerged millennia later. The 19th century witnessed a dramatic weakening of organized religion across much of Europe. The Enlightenment and the Age of Reason promised to lift humanity out of the ignorance and suffering of the medieval world. Science, discovery, and individualism propelled humanity toward an era of progress and greater personal freedom. Organized religion, and Christianity in particular, was increasingly blamed for centuries of human suffering. Its unholy alliance with monarchy and political power had contributed to bloodshed, feudalism, and

social stagnation. Religion's walls were crumbling. Into this widening void emerged new ideologies. Society abhors a vacuum, and ideologies rushed to replace religion. Socialism, utilitarianism, communism, and other movements competed for the hearts and minds of Europeans. It was the great age of "isms," as new systems of thought offered competing visions of human identity, social order, and historical progress. Yet perhaps the most powerful "ism" of all was nationalism. Increasingly, people defined themselves primarily by their nation rather than their religion. "John" was no longer primarily a Protestant who happened to live in England, but a proud Englishman who happened to be Protestant. "Gustave" was no longer primarily a Catholic who happened to live in France, but a proud Frenchman who happened to be Catholic. National identity swept across a continent long shaped by religion and religious rivalries.

A JEWISH AWAKENING Unfortunately, Judaism did not fare much better than other religions. With Emancipation, for the first time in our long exile, we were invited to become full-fledged members of an enlightened European society. Many combined these newfound freedoms with traditional Jewish observance, but others abandoned their Jewish roots entirely. Many Jews look back with reverence upon the great age of the yeshivot, when brilliant young men devoted years, sometimes decades, to intensive Torah study. This remarkable era helped lay the foundations for the phenomenal growth of Torah study in the modern world. Yet there was another side to this history. Far more Jews were drawn into the universities and intellectual circles of Europe than into its great yeshivot. For many, the door swung in only one direction: away from Jewish religious life. Millions of Jews faced the threat of losing their Jewish identity and disappearing into the surrounding culture. Traditional religious appeals no longer spoke to them. If Jewish identity depended exclusively upon religious commitment, an enormous portion of the Jewish people was in danger of being lost to history. As Jewish identity weakened across

Europe, Hashem awakened that ancient echo. In the age of nationalism, Jewish nationalism emerged, offering Jews a way to identify with their land, their people, and their history. It captured the hearts of Jews across the world, including many who had drifted away from religious observance. Secular Zionism was a Divine impulse, awakening an ancient attachment to our land and people that had lain dormant for centuries. As religious commitment weakened, Hashem stirred a different form of Jewish consciousness. Millions of Jews today express their deepest connection to their people through their commitment to our national project of return and to the modern State of Israel. October 7 demonstrated how deeply the State of Israel stands at the center of contemporary Jewish identity and how much more vulnerable Jewish life would be without it. This became even more evident in the subsequent eruption of anti-Zionism and its frequent convergence with antisemitism, which further underscored Israel's centrality to Jewish identity and the Jewish future. Israel has become a powerful anchor of Jewish belonging, even for Jews whose connection to religious observance is limited. Thousands of years ago, Terach felt the pull of our land without profound religious conviction. Thousands of years later, countless Jews, far less detached from Hashem than Terach had been, followed a similar path. They felt drawn to the same land, the same people, and the same historical destiny. Across the centuries, Jews have found their way home through countless different journeys, shaped by different convictions, circumstances, dreams, and personal attachments. There is one home but there are many roads which lead home.

ANOTHER ROAD HOME The roads leading to our homeland are as varied as the Jewish people themselves. Some are paved with religious conviction, others with national identity and historical consciousness. Many Jews harbor a lifelong dream of aliyah and

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15 OCTOBER 2026

eventually fulfill that dream by building their lives and families in Israel. Still other roads emerge unexpectedly, shaped by circumstances, personal attachments, and the bonds of family. My mother, of blessed memory, passed away this past Sukkot. She took a different road to our one homeland. We were raised in a Zionist home, though not an especially ideological one, and Zionism was not a central part of our upbringing. Our family grew up in Brooklyn, during the 1970s, when it was a thriving center of Modern Orthodox Jewish life, with flourishing shuls, schools, and communities. Moving to Israel was never part of her plan. However, her children developed a deep attachment to Israel, and all eventually moved here and built their families. Wanting to be close to her children, grandchildren, and eventually great-grandchildren, my mother and father moved to Israel at an advanced age. Their aliyah was not the fulfillment of a lifelong dream. It was not driven primarily by ideology or Zionist conviction. It was driven by a deep love of family. Yet leaving behind a familiar world and beginning a new life so late in life required enormous courage and determination. I will always be grateful to my Mommy for making that sacrifice and giving us those precious years together. My mother made that journey, and now she is buried just a few minutes from our home in Gush Etzion. There are many roads that lead home. Some are paved with ideology, conviction, and Zionist dreams. Others are paved with something simpler and more personal: the love of family. May Hashem bless her neshama, and may her love and devotion continue to inspire our family for generations.

The writer is a rabbi and educator at Yeshivat Har Etzion (Gush). Find his latest book, Echoes of Rashi: Bereishit, at mtaraginbooks.com.

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34 JUDAISM

NOACH

BY RABBI SHAUL YONATAN TAWIL

In the year 1656 of the worlds creation, G-d decided to bring to the earth a Great Deluge - the Mabul. What caused Hashem to destroy the whole world that He had created? Why was Noach saved from the flood? Lets take a deeper look as to how the generation leading up to the Mabul lived. The Midrash relates that surprisingly, they were very comfortable in their lifestyle. They possessed enormous physical strength as the pasuk states (6:14) “There were giants on earth in those days”. They lived very long lives, spanning hundreds of years and knew no suffering. They sowed only once every forty years and the earth produced a sufficient amount for the following forty years. Sounds like a good life. Only as we know too well, when things are going good for people they tend to forget about recognising where this goodness emanates from. Similarly the generation of the flood sunk to a spiritual low, and started to look for ways to follow their evil inclination and forget about Hashem. They started to practice witchcraft and felt that this would enable them to commit sins at the same time as being protected from Hashem’s Wrath. They committed the three cardinal sins, namely, idol worship, bloodshed and immorality to the full. But the sin that “put the cherry on the top” was that of Chamat- Robbery. Rashi (Gemara Sanhedrin 108a) says although they transgressed all laws, the decree of punishment was finally pronounced only on account of robbery. Hashem can endure patiently all varieties of sin, waiting for repentance, exacting punishment, building for better times in the future. But robbery represents an unpardonable low in human behaviour because it shows man as a selfish being concerned with himself alone, even at the expense of others. His life is series of taking, stealing, looting. That another human being must suffer in the interest of his self-gratification does not faze him. Where did Noach stand in this world of sin? If the whole world were to be destroyed what merit did he hold to save him? Noach was Ish Tsadik Tamim Haya Bedorotav – a righteous man, perfect in his generations. To him can be applied the pasuk (Tehilim 1:1) “Fortunate is the man who does not walk in the counsel of the wicked, nor stands in the path of sinners, nor sits in the seat of scoffers”. He did not allow himself to be influenced by his peers. He faithfully observed the six mitzvoth which Hashem had commanded Adam (Rambam Melachim 9:4). And in case you might think that he was only righteous for a while, the Torah states “in his generations” as the Abarbanel points out it should have said “in his generation” in the singular, only the Torah wished to tell us that he

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maintained his level of righteousness through all the generations that he lived through. Where can we see an example of his righteousness? Why was he different? Whereas the whole generation suffered from selfishness which showed a lack of Chesed, Noach’s possessed a character that was full of kindness. We can really focus on his Chessed, when we envisage the fact that for an entire year he remained in the ark and took care of and fed the thousands of birds, beasts and domestic animals. Each animal demanded its food at a different time and thus Noach together with the help of his three sons worked round the clock to satisfy the needs of Hashems creatures. Michtav Me’Eliyahu brings a wonderful insight as to why Noach had to tend to all the animals. The destruction of the world was due to robbery motivated by egoism. To become the new builders of the world, Noach and his family had to cultivate within themselves the opposite trait, Chessed and mercy, giving of themselves selflessly. Coming back to our original questions mentioned above. Hashem destroyed the world because it had sunk so low, the only rectification was to immerse the world in a Mikve of water thus purifying it. However, He did not chose to destroy the world fully. He saw in Noach a man that had in him the power to rebuild the world. A man that would learn from the punishment befalling the world and would set the New World back to its path. Olam Chesed Yiboneh – the world was built on kindness. Originally Hashem had invested in the world such vast quantities of kindness that man began to forget Hashem and started to think only selfishly. Now the world would be fixed through Noach’s effort on the ark and the New World would require more Chesed input by man to appreciate the immense chesed output of Hashem. When Hashem first created the world it was with the intention of it being a good world. But he gave man the free will. Unfortunately man sunk to the depths and mistreated this chesed. Then Hashem destroyed the world but there was one man who stood up to continue the race. This was Noach. Nowadays when the world seems to be sinking to new lows every week. It is important that we hold our ground. We, as Jews are always striving to do better. It may be difficult, we may not succeed at first but so long as we try, in spite of the low spiritual environment around us, we

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15 OCTOBER 2026

will be considered as Tamim Bedorotav –perfect in our generation. Although Noach is criticised for not going out and making people turn back from their bad ways, he is at the same time complimented for standing his ground when all around him were sinking. The message from this weeks Parsha, is especially relevant to our times. We have been given a guideline in the form of our Torah, and so long as we stick to this guideline Hashem will protect us from all evil. Shabbat Shalom, Rabbi Jonathan Tawil, Torah Action Life

36 JUDAISM

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A BITTER PILL TO SWALLOW BECHOROT 23B BY RABBI SCHONBERG

YAKOV

WHEN MEDICINE CEASES TO BE FOOD A bitter tablet, a gelatin capsule, and a sweet cough syrup all belong in the medicine cabinet, yet they share no single halachic status. The question is not simply whether a product is called medicine. We must determine its ingredients, whether they remain edible, how the patient consumes it, and why the patient needs it. Bechoros 23b provides the starting point. In discussing tumah, the Gemara distinguishes between material fit for human consumption and material still fit for a dog, and records different thresholds for different forms of impurity. It also invokes the principle that neveilah unfit for a ger’s consumption is no longer called neveilah. These laws cannot be transferred wholesale from tumah to kashrus, but they raise the fundamental question: when does a substance lose its identity as food? For ordinary forbidden foods, the central measure of genuine deterioration is unfitness for human consumption. A medicine need not be unfit even for a dog before this consideration becomes relevant. Equally, being unpleasant, medicinal, or unsuitable for an ordinary meal does not, by itself, prove that it has ceased to be food.

MANNER OF EATING VERSUS EDIBILITY Rabbi Asher Weiss insists on distinguishing 'shelo k'derech achila', consumption outside the ordinary manner of eating, from 'Nifsal Meachila', genuine loss of edibility. The former concerns the manner of consumption; the latter concerns the substance itself. The Rambam gives examples of unusual consumption: swallowing forbidden fat while hot enough to burn the throat, eating it raw, or eating forbidden food made bitter by another substance (Hilchos Ma’achalos Assuros 14:11). His ruling exempts the eater from the ordinary Torah punishment; that exemption alone does not establish unrestricted permission. Nevertheless, the Rambam expressly permits medicinal use of bitter mixtures containing forbidden food when the palate derives no enjoyment, even without danger to life (Hilchos Yesodei HaTorah 5:8). Rabbi Weiss emphasizes that actual pain while swallowing is not essential to this formulation. A genuinely unpalatable medicinal preparation can qualify without burning the throat or causing distress (ASK OU recording, 29th October 2007).

DOES TAKING IT RESTORE ITS STATUS AS FOOD? Another concern is achshevei: deliberately eating an inedible substance can demonstrate that the eater nevertheless values it as food, giving rise to a rabbinic prohibition. Rabbi Weiss cites the Ksav Sofer (Orach Chaim 111) and Rav Moshe Feinstein (Orach Chaim 2:92): someone who swallows an unpleasant preparation to recover health values its therapeutic effect rather than treating it as food. The Nishmas Avraham likewise records the Yad Avraham’s distinction between consuming burnt forbidden material medicinally and eating it for other purposes (Yad Avraham, Yoreh De’ah 155:3). Each ingredient's role also matters. If an objectionable ingredient is merely auxiliary, another consideration applies: the patient wants the drug, not the accompanying flour or binder. The Chazon Ish uses this distinction when discussing medicinal tablets. Rabbi Weiss explains that taking a preparation does not necessarily confer food status on an accompanying substance used merely as a binder. This consideration differs from deliberately consuming an ingredient for its flavor.

WHO QUALIFIES AS AN ILL PATIENT? Rabbi Asher Weiss accepts, in pressing circumstances, reliance on the Shach’s permission for unusual consumption by a 'Choleh She'ein Bo Sakana', a patient whose illness is not life-threatening, despite the Sha’agas Aryeh’s stricter position. The definition of illness is itself disputed. Dayan Yitzchak Weiss applies the familiar categories used in the laws of Shabbos: illness affecting the whole body or preventing normal functioning (Minchas Yitzchak 8:68). Rabbi Asher Weiss inclines towards this approach, including where withholding treatment could result in the whole body being affected (Teshuvos Minchas Asher 4:35). Rav Shlomo Zalman Auerbach questions whether those restrictive definitions must govern medicinal use of forbidden substances, suggesting a broader understanding of medical need outside Shabbos (Minchas Shlomo 1:17). Rabbi Avrohom Adler also includes necessary preventive treatment, such as prescribed blood-pressure or cholesterol medication (Start the Day the Torah Way, 1st September 2019). Rav Elyashiv distinguished actual illness, even if it affects only one part of the body, from a slight complaint. Permission based on unusual consumption requires the relevant degree of illness. By contrast, where a medicine genuinely ceased to

be food and medicinal use avoids achshevei, its use is permitted even for a minor complaint. When permission rests only on unusual consumption, one should seek a suitable kosher alternative. Rav Elyashiv required this even when it cost appreciably more, if the patient could afford it. For genuinely inedible medicine, the grounds for requiring an alternative are weaker. Vitamins taken by healthy people present a different question. Their purpose is often nutritional: the person obtains in concentrated form what could otherwise come from food; therefore there is concern that even inedible supplements involve achshevei (Shevus Yitzchak, vol. 17). Ve’alehu LiTerufah recommends certified kosher vitamins where available. However, people should exercise extreme caution and consult their doctor and Rav before deciding not to take a medicine.

GENUINE DETERIORATION CHEMICAL CHANGE

AND

Following the Chavos Da’as (Yoreh De’ah 103:1), Rabbi Weiss distinguishes between an edible prohibited ingredient rendered unpleasant by a bitter additive and material whose original food identity has genuinely disappeared. In the first case, the original ingredient remains; the permission concerns unusual consumption. In the second, an additional argument is that the original food prohibition has ceased. Nishmas Avraham, Yoreh De’ah 84, discusses forbidden material reduced to ashes or chemically transformed. It cites the Achiezer’s permission for a patient to consume m a t e r i a l rendered unfit for human consumption, even if animals could still eat it. It also records the Chavos Da’as’s view that after the original food identity is genuinely destroyed, reconstruction and sweetening do not necessarily revive the prohibition. The Sha’agas Aryeh (Teshuvos, No. 75) takes a stricter position, even when there is no danger to life. Rabbi Weiss adds an important limitation: temporary inedibility during a manufacturing process intended to produce an edible ingredient does not automatically remove its prohibition. One cannot isolate an intermediate stage from the process as a whole. His lecture also records disagreement over whether genuinely inedible forbidden material retains a rabbinic prohibition; he finds grounds for leniency for an ill patient in pressing circumstances, rather than declaring every such product unconditionally

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permitted.

SWALLOWING TABLETS Swallowing without chewing does not universally exempt one from forbidden eating. The Gemara rules that swallowing matzah can fulfill the mitzvah; swallowing ordinary forbidden food does not automatically constitute unusual consumption. Rabbi Weiss argues that one must consider how the particular substance is normally consumed. Rabbi Adler explains that permission for ordinary medicinal tablets rests on their formulation and mode of medicinal use, not merely on the absence of chewing. A tablet swallowed for treatment must therefore be distinguished from an edible food simply swallowed whole. Lactose, coatings, binders, and lubricants can raise ingredient questions, but a questionable ingredient alone does not determine the finished medicine’s status. Conversely, a small amount does not automatically nullify it, particularly when an ingredient provides flavor or forms a separate coating.

GELATINE CAPSULES The Nishmas Avraham records a clear ruling from Rav Waldenberg permitting a non-seriously ill patient to take medicine a physician prescribed, even if it originates from something forbidden. He also permits capsules made from gelatin to be swallowed by a non-seriously ill patient and does not require them to be opened so that only the powder contained in them be swallowed (Tzitz Eliezer 6:16 and 7:32:8). At the beginning of his fourth volume, the Tzitz Eliezer also cites Rav Yechezkel Abramsky in support of allowing capsules. Rabbi Adler similarly permits ordinary dried, tasteless medicinal capsule shells, distinguishing their hard, nonfood form from edible gelatine preparations. He regards opening an otherwise permitted capsule as a stringency, not an obligation, and, when there is a choice, prefers an equivalent certified tablet. Two questions remain distinct: whether the contents are permitted and whether the shell is permitted. This permission does not automatically extend to an enjoyable, flavored chewable capsule taken as a supplement. It is unwise to open capsules or alter their contents without checking with a pharmacist or doctor, since their formulation may determine how the medicine is released.

SWEET COUGH SYRUPS Rabbi Yisrael Belsky’s position is unequivocal. The ordinary flavored cough

15 OCTOBER 2026 syrups and children’s liquid medicines he discusses are sweet, palatable preparations. They are food-quality liquids, not substances disqualified from eating merely because they are medicines. An unpleasant aftertaste does not change that classification. He explains that glycerin is inherently sweet and can occur in substantial quantities. Flavorings and their carriers also require examination. In the preparations he describes, the problematic ingredients are neither nullified nor rendered unfit for consumption; flavor-supplying ingredients cannot simply be ignored as negligible. He therefore prohibits these palatable liquids when they contain nonkosher ingredients, except when necessary to protect against a life-threatening condition. An ordinary cough or cold does not permit consuming a tasty nonkosher syrup; use only a certified kosher preparation (OU Document X-58, Living with Kashrus, p. 390).

THE KOSHER OPTION Rabbi Belsky sets three conditions for using a medicine containing forbidden ingredients without endangering life: it must be inedible or undrinkable, its therapeutic effectiveness must be established, and no suitable kosher substitute must be available. Speculative remedies do not qualify merely because

TO ADVERTISE CALL 020 3906 8488 their ingredients taste unpleasant or are highly diluted. Personal preference for a brand does not establish that a kosher alternative is medically inadequate. He also invokes the Rema’s requirement to use permissible treatment when it can accomplish the same therapeutic purpose. This is a definite condition of his ruling, not merely a recommendation to choose kosher where convenient. Vitamins require separate consideration. Rabbi Belsky, citing Rav Moshe Feinstein, treats ordinary dietary supplementation as nourishment. Even a swallowed, tasteless vitamin does not thereby acquire the permission of an unpleasant medicinal tablet. For routine supplementation, he requires kosher preparations. A product prescribed to treat a particular illness must be assessed in light of that medical need. The medicine cabinet consequently contains several halachic categories. Necessary treatment, genuinely inedible preparations, tasteless medicinal capsules, sweet syrups, and nutritional supplements each require their own assessment. Keeping those distinctions clear preserves both the permissions the poskim actually give and the restrictions they expressly impose (“Over-the-counter medicine, don't overlook Kashrus,” 2006 lecture by Rav Yisrael Belsky, Torah Downloads 1011660).

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15 OCTOBER 2026

NOACH

This week’s Sidra is Noach, one of the most dramatic stories in the Torah. After the generations listed at the end of Bereshit, the world had become a very different place from the one Hashem had created. People were behaving badly, stealing from one another and filling the world with violence. Hashem was deeply saddened by what people had become. However, there was one man who stood out: Noach. The Torah tells us that Noach was a righteous person in his generation. He tried to live a good and honest life even when those around him were doing the opposite. Hashem told Noach that a great flood would destroy the world, but that he and his family would be saved. Hashem gave Noach very precise instructions to build a huge boat, called a teivah. It was to be made of

wood, with different levels inside and a window at the top. Noach was told to take his wife, his three sons — Shem, Cham and Yafet — and their wives into the teivah. He was also to bring animals, birds and creatures of every kind, a male and female of each, so that they could survive and rebuild the world afterwards. For 120 years, Noach built the teivah. People must have wondered what he was doing, and this gave Noach the opportunity to warn them to change their ways. Sadly, they did not listen. Eventually, the rain began.

It rained for forty days and forty nights, and the waters rose until the whole world was covered. Noach, his family and all the animals were safe inside the teivah. Imagine how crowded it must have been! Noach and his family had to care for every single animal, feeding them and looking after them day and night. After many months, the water finally began to go down. Noach first sent out a raven, and later a dove, to see whether the land was dry. The dove came back first with nothing, then later with an olive leaf

in its beak — a sign that trees were growing again. Finally, Noach, his family and the animals left the teivah and began life anew. Noach built an altar and brought an offering to Hashem. Hashem then made a covenant — a special promise — never again to destroy the world through a flood. The sign of this promise was the rainbow. Whenever we see one, we can remember Hashem’s promise and our responsibility to help make the world a kinder and better place. At the end of the Sidra, people try to build the Tower of Bavel, believing they can become all-powerful. Hashem confuses their language and scatters them across the world. Next week, we meet Avraham Avinu, who will begin a completely new chapter in Jewish history.

Word Wheel LOL

What did Noah say after he let the dinosaurs in? Welcome to Jurassic Ark!

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.

V N S

O E

Why did Noah have so much difficulty fishing on the ark?

He only brought two worms.

Last Weeks Big Word was EDUCATION

WHAT WHAT

OVER OVER OVER OVER OVER

T A H W 2

G O E S 3

_ RAVIT _

EMIT

3T+T=4T

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34 5

‫ — בהצלחה‬and enjoy the puzzle!

17 9

6 6

11 3

20 9

6 6

11 7

9 8

12 7

Jokes

Q: What do you call a fly with no wings? A: A walk!

Riddles

Which 3 people mentioned in the Torah said “Baruch Hashem?”

Q: What's green and has wheels? A: Grass. I lied about the wheels!

Phichol also said B’ruch Hashem in Bereshit 26:29.

Q: Why don't scientists trust atoms? A: Because they make up everything!

meaning Blessed of Hashem (Bereshit 24:31). Avimelech and 24:27, Shmot 18:10). Lavan said B’ruch Hashem (with a Shvah),

Q: What do you call a fake noodle? A: An impasta!

Noach, Eliezar the servant of Avraham, and Yitro (Bereshit 9:26, 1. What's up? 2. Leftovers

Circle specific digits in the grid so they sum up exactly to the target provided on the sides

4 17 6 14

Dingbat Answers

Sum UP

3. What goes up, must come down 4. Centre of Gravity

5. Turn back time 6. Teetotal

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