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Bibi and Eisenkot face deadlocked race as war fears shadow election
BY YOSSI SAUNDERS
Polls give Gadi Eisenkot’s Yashar party a narrow lead over Likud in several surveys, but neither camp has a dependable path to the 61 seats needed to form a government. Voters go to the polls on Tuesday, October 27, with security, responsibility for October 7 and the threat of renewed conflict at the centre of the campaign. Gadi Eisenkot back to back with current Prime Minister Benjamin Netanyahu Israelis will elect a new Knesset next week in a Hamas-led October 7 attack and three years contest widely seen as a referendum on Ben- of war and regional conflict. His main chaljamin Netanyahu’s leadership. The prime lenger is former IDF chief of staff Gadi Eiminister is seeking another term after the senkot, whose new Yashar party has moved
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ahead of Likud in several recent polls. But the contest is not simply a two-party race. Israel’s fragmented political system means the decisive question may be which leader can assemble a coalition after votes are counted. No single party is expected to win anything close to a majority, and a narrow lead in seats does not automatically make a candidate prime minister. A government needs the support of at least 61 of the Knesset’s 120 members.
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Continued from page 1 The latest polling offers competing signals. A Channel 12 survey published this week projected 24 seats for Eisenkot’s Yashar and 21 for Likud. Other polls have shown Yashar in front, generally in the low twenties, while Likud has ranged from the high teens to the mid-twenties. A recent Channel 14 poll, by contrast, put Likud on 26 seats and Yashar on 20. The difference reflects both the closeness of the race and the different results produced by pollsters. Looking beyond the two largest parties, recent poll averages have placed Netanyahu’s current right-wing and religious partners around the mid-fifties in seats, short of a majority. The parties aligned against him have also fallen short when counted without the Arab parties. Arab lists could win a significant group of seats, but their role in a future government remains uncertain. The broad picture is a close race, with no clear majority and several smaller parties capable of changing the outcome if they fall below the electoral threshold. Netanyahu would be expected to seek a coalition with the parties that have been his regular partners: Likud, Shas, United Torah Judaism, Religious Zionism and Itamar Ben-Gvir’s Otzma Yehudit. These parties broadly support a right-wing security agenda, but negotiations would also
centre on religious exemptions from military service, funding for religious institutions and the role of the ultra-Orthodox in government. United Torah Judaism and Shas have had recent disputes with the coalition over the draft issue, so their support cannot simply be taken for granted. Eisenkot’s likely partners are the main parties seeking to replace Netanyahu: Yashar, the Together list led by Naftali Bennett and Yair Lapid, Avigdor Liberman’s Yisrael Beiteinu and Yair Golan’s Democrats. The leaders share opposition to Netanyahu but differ on religion, the economy, the Palestinians and the shape of a future government. Eisenkot has said he will not serve in a government led by Netanyahu, while Liberman has ruled out a minority government. That leaves the bloc with the challenge of winning enough seats among itself or attracting support from elsewhere. Arab parties may be pivotal in the arithmetic, especially if turnout among Arab citizens rises. Their leaders are urging voters to participate, arguing that a strong turnout could help end Netanyahu’s government. Yet Netanyahu and Eisenkot have both said they would not form
a coalition with Arab-led parties. Their support could still matter in other ways, including backing a government from outside the coalition, but this remains politically contentious. The voting system is straightforward for voters, even if the coalition negotiations that follow are not. Israelis vote for a party list, not directly for a prime minister or an individual candidate. The 120 seats are allocated proportionally among lists that pass the 3.25 per cent threshold. A party that falls below it receives no seats, which can make the final result differ sharply from the headline poll numbers. After the election, the president consults the elected parties and asks the candidate considered most likely to form a government to try to build a coalition. Security is also hanging over the final days of campaigning. Israeli officials have warned that Iran is working to rebuild military capabilities damaged in earlier fighting, while Netanyahu has said Israel’s enemies could try to disrupt the election. The IDF has stepped up operations against Hamas and Palestinian Islamic Jihad in Gaza, amid concern about attacks
22 OCTOBER 2026 on Israeli forces before polling day. Netanyahu has said a new strike on Iran would not be convenient now, but the possibility of renewed conflict remains part of the national debate. The candidates may offer different styles of leadership, but there is considerable overlap in their emphasis on security. Eisenkot, a former military chief, is not campaigning on a promise to make Israel’s threats disappear; he argues that the country needs different leadership and accountability. Netanyahu presents his record of military action as evidence that he can confront Iran and its allies. Both camps know that any major escalation could reshape the campaign, influence turnout and dominate the public’s judgement of the government. If neither bloc reaches 61 seats, Israel could face weeks of negotiations, a fragile coalition or renewed deadlock. A unity arrangement may be discussed, but the positions taken by the party leaders make it difficult to predict who would join whom. For voters, the decision is not only whether Netanyahu should remain prime minister. It is also which parties they want negotiating the next government, and whether those parties can find enough common ground to govern during a period of continuing security danger.
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Deep concern among British Jews as European unrest reaches Jewish sites BY SHELLEY GROVE
Deep concern is growing among British Jews as riots in France and Italy have brought violence close to Jewish communal sites. A synagogue in Paris was ransacked, Jewish-owned businesses in Marseille were damaged, and Palestinian flags and keffiyehs were visible among the crowds surrounding the unrest. The scenes have intensified fears that disorder and hostility towards Jews could spread to the UK. The French demonstrations began over the cost of living and poor public services, following weeks of student protests.
Hundreds of thousands took part in marches across the country. In several cities, demonstrations descended into clashes with police, fires, looting and attacks on public buildings. In Milan, Italy, rioters smashed shop windows, looted businesses and attacked police, prompting the government to send additional security forces into the city. The presence of Palestinian flags and pro-Palestinian slogans at the demonstrations has added to Jewish concern. Such symbols have become a familiar feature of protests across Europe, including events where inflammatory language about Israel and Jews has been heard. Their appearance amid scenes of arson and looting is deeply troubling to Jewish communities, who fear that anti-Israel activism can provide cover for hostility towards Jews and Jewish institutions. In Paris, vandals broke into the Ohalei Yaakov synagogue in the 19th arrondissement. Prayer books, tefillin and
other religious objects were scattered across the floor, and the rabbi’s office was searched. The Torah scrolls appeared to be unharmed. In Marseille, Jewish-owned shops were among businesses damaged or set alight during the unrest. French Jewish representatives have urged calm while calling for stronger protection. The Jewish Community Protection Service has said it found no evidence that Jewish institutions or businesses were specifically selected because of their Jewish connections. But for many Jews, the damage to a synagogue and Jewish-owned premises during widespread street violence is frightening in itself. It reinforces the sense that communal sites can quickly become vulnerable when law and order break down. The events have also sparked a wave of online conspiracy theories blaming Jews, Israel and the Mossad for the French unrest. Such claims show how quickly disorder can be turned into an excuse to spread antisemitism and direct anger towards Jewish people.
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British Jews are watching closely. They want police and authorities to protect synagogues, schools and community centres, particularly as a large demonstration is being planned in London for November 20. There is growing concern that protests could bring further intimidation or disorder to the streets of Britain. No one can say with certainty that the unrest in France and Italy will be repeated here. But the images from Paris and Marseille have heightened anxiety among British Jews, who have already faced years of antisemitic incidents and intimidation. Their call is for the authorities to act before violence reaches Jewish neighbourhoods and institutions in the UK.
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Bell review exposes scale of antisemitism in schools BY MARTIN KENT
An independent review led by Sir David Bell has found that antisemitism is a significant and growing problem in English schools and colleges, with Jewish pupils and staff experiencing abuse, harassment and discrimination. Published today, the report makes 27 recommendations to help education settings prevent and respond to antisemitism. The Government has accepted all of them, promising new training, clearer guidance and stronger support for schools dealing with incidents. One of the review’s most striking findings is that almost three in five Jewish young people aged 16 to 19 have experienced or witnessed antisemitism. Around half of Jewish teachers have also experienced or witnessed it. The report says antisemitism can appear as stereotypes,
jokes and derogatory comments in classrooms and social spaces, as well as online. Sir David found that schools do not always recognise antisemitism as a form of harm requiring a safeguarding response. Some pupils do not report incidents because they do not believe action will follow. Jewish schools, meanwhile, face
additional security and safeguarding responsibilities, placing extra pressure on staff and leaders. The review also found that teachers and
school leaders need clearer guidance to recognise antisemitism in its contemporary forms, including when it arises in discussions about Israel and the Middle East. It stresses that legitimate criticism of Israeli government policy is not automatically antisemitic. But schools must be able to identify and challenge antisemitic stereotypes, conspiracy theories, collective blame and hostility towards Jews. Among its recommendations, the review calls on schools and colleges to adopt the International Holocaust Remembrance Alliance working definition of antisemitism. The Government will strengthen safeguarding guidance, encourage schools to record antisemitic incidents as a distinct category and provide dedicated training for education leaders and safeguarding staff. Schools will also receive practical support when dealing with serious or complex cases. The report calls for stronger teaching about antisemitism and the Holocaust, alongside better education about Jewish life, history and culture. It recommends opportunities for pupils to engage with Jewish communities and institutions, so that Jewish people are not taught about only through the Holocaust
or the Israeli-Palestinian conflict. Sir David also considered political expression in schools. He did not recommend a new legal ban on political symbols, finding that the issue was not widespread enough to justify one. Instead, the report says schools must uphold political impartiality and enable balanced discussion of contentious issues. The Campaign Against Antisemitism welcomed the report, saying many of its recommendations reflected proposals it had made to the review. A spokesperson said the findings showed what Jewish children were experiencing and argued that schools must protect Jewish pupils and educate their peers not to hate Jews. The organisation called for swift implementation, stressing that acceptance of the recommendations was only a first step. The Government has established an implementation group and asked Sir David to review progress after one year. Education Secretary Lucy Powell said Jewish pupils, students and staff should be able to learn and work safely. The challenge now is to turn the recommendations into consistent action. Their impact will depend on whether schools receive the training and support to use them, and whether incidents are taken seriously when they occur.
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Israel’s Recovery Must Include The Wounds We Cannot See BY ELAN GORJI, CEO, JNF UK
For someone living with trauma, even the simplest daily tasks can feel overwhelming. Three years after the October 7 attacks, many Israelis still struggle to return to work, meet friends or enjoy a full night’s sleep, long after those around them expect life to have returned to normal. A recent national study brings the scale of that struggle into focus. The National Mental Health Barometer, conducted by Clalit Health Services’ Research Institute and the Myers-JDC-Brookdale Institute,
found that around one in five Israeli adults continues to experience severe disruption to their daily functioning. Behind that figure are people whose relationships, livelihoods and confidence have been profoundly affected. For JNF UK, supporting Israel’s recovery means recognising that emotional healing requires sustained attention, alongside the physical rebuilding of homes, communities and shared spaces. Since October 7, our response has included supporting organisations working with survivors, bereaved families and those whose earlier experiences of trauma have resurfaced. Each organisation brings specialist knowledge, enabling tailored support of the individuals and communities it serves.
FINDING SOMEONE UNDERSTANDS
WHO
Among our partners is SafeHeart, established after the October 7 festival attacks.
It connects survivors with qualified mental health professionals and provides ongoing therapy, retreats and support for families, with care tailored to their experiences. Nova survivor Maayan, has spoken publicly about the difference SafeHeart made. She escaped the massacre, but her close friend was murdered. Afterwards, Maayan struggled with trauma and survivor’s guilt. She sought professional help from an organisation that would understand her experience without judgement. SafeHeart matched her with a therapist according to her needs and provided dozens of free sessions. Her account illustrates the importance of finding the right person to speak to, and being able to continue that relationship. Recovery cannot be fitted neatly into an anniversary calendar. The passing of another year does not mean someone is ready to manage alone.
REBUILDING SENSE OF BELONGING
A
JNF UK also supports the Tribe of Nova Foundation, whose work combines mental health care, community programmes and practical assistance for survivors and
therapy. Being among other survivors helped her feel understood and less alone. Her experience shows why support needs to extend beyond a consultation room. A welcoming community can help someone reconnect and begin participating in life again. Shared activities offer opportunities to build relationships without having to explain every aspect of what they have endured.
SPECIALIST SUPPORT FOR SURVIVORS OF SEXUAL VIOLENCE Our support for Maslan, the Negev’s regional Rape Crisis Centre and one of Israel’s nine accredited centres, enabled it to expand rapidly in response to an unprecedented surge in sexual-violence cases after October 7. Its specialist care reaches survivors of rape during the Hamas attacks, witnesses, bereaved families and evacuees, as well as women and young people whose earlier trauma has been triggered by exposure to violent content online. A 24-hour hotline in eight languages helps make support accessible. Alongside crisis support, Maslan runs resilience workshops and tailored education programmes for schools, teachers, youth movements, Bedouin and religious communities, helping restore a sense of safety and stability.
HELPING CHILDREN REBUILD
bereaved families. Alongside professional support, it offers opportunities to reconnect with others who understand what happened. One survivor described experiencing panic attacks, nightmares and profound isolation after Nova. Through the Tribe of Nova Foundation, she attended a community day and accessed horse-riding
AND
BEREAVED FAMILIES
For children coping with the death of a parent, support must reflect their age and changing needs. When Sunflowers founder Hadar Kess visited JNF UK, she shared her own experience of losing her father in a cycling accident at just 14. Unable to find the grief support she needed, she established the organisation at 16. Today, Sunflowers is Israel’s leading organisation supporting orphans and widowed families. Using a researchbased model designed to reduce longterm risk, it provides weekly emotional care, help for families to understand and access their rights, and a structured community that helps restore
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stability, belonging and hope. Following October 7, demand for its services increased significantly. JNF UK funding enabled the expansion of Sunflowers’ resilience centres, including the opening of new centres in Sderot, Ofakim, Ashkelon and Rehovot. This regular support gives children and families space to navigate grief together. As children grow, their understanding of their loss changes. Having a consistent source of care means they can seek support through new challenges and milestones. Across these partnerships, our purpose is to help people access appropriate care and maintain the connections that support everyday life. The needs differ, but the commitment to consistent, compassionate support runs through them all.
Progress may be quiet and deeply personal- attending an appointment, spending time with friends or feeling able to plan ahead. Our responsibility is to help ensure support remains available for those still struggling. As Israel rebuilds, the people carrying its less visible wounds must remain central to our commitment. Find out more about JNF UK’s work at www.jnf.co.uk.
ONE HOUSE. ENDLESS POSSIBILITIES
Rocket alerts, cross-border strikes, and emergency school closures have severely affected children in the north of Israel. Already fighting to catch up with the rest of the country, they are now navigating intense trauma, shattered school routines, and profound learning loss. Today, up to 68% of youth in the region report severe difficulty focusing on their studies due to ongoing war anxiety. JNF UK’s House of Excellence in Akko is providing the vital stability they need. We are working to bridge the academic gap. Offering free intensive tutoring, mentoring, and a supportive environment, it’s a second home where the next generation can heal and learn.
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Breaking the Silence on Baby Loss: Chana Marks Awareness Week with Inaugural Community Event This week, for the first time, Chana brought the national Wave of Light campaign to the heart of the North West London community, lighting up Barnet Town Hall in pink and blue in memory of every baby loved and lost. The event took place on Thursday 15th October at 7pm outside Hendon Town Hall. Open to everyone in North West London, it offered a space, front and centre, to come and light a candle, pray, or simply stand and remember, together. Pregnancy and baby loss, whether miscarriage, stillbirth or neonatal death, affects one in four pregnancies. It is a painful and isolating experience, and though surprisingly common, still one of the hardest to talk about. Dr Romy Shulman, Psychologist at Chana explains: “Loss in pregnancy and stillbirth can be described as ambiguous
loss - because it is the loss of the dreams and expectations that existed in the minds and hearts of the parents; a private reality that begins at the moment of a positive pregnancy test. This can be difficult to express and share with others.” In Jewish law there is generally no formal shiva or mourning process for a baby that survived for less than 30 days and there is of course a sound basis for this. However, this does not take away from the immense personal and often private mourning that parents suffer. Without the formal mourning structure parents can feel isolated and lonely, and others can find it difficult to know what to do or say to support them. Chana’s inaugural Wave of Light event brought this conversation to the forefront of our community and beyond, providing a safe and welcoming space to publicly acknowledge
these painful losses together. The evening also marked the launch of a remembrance tree, a new initiative created by Chana volunteer, Gina Brodkin, where couples were invited to honour their baby by writing their name, significant dates, or a message on a pink or blue ribbon and placing it on the tree. It was a beautiful act of public remembrance for losses that have so often had to remain private. Chana would like to express its heartfelt gratitude to Cllr Alex Prager and Barnet Council, as well as Sergeant Amanda Gallagher and the local police for their tremendous support in making this event possible. It was also an honour to have the full Conservative councillor group in attendance, a visible show of support from local leadership for a cause that affects so many in our community. Above all, we are deeply grateful to the parents
and community members who came and shared this evening with us. Their presence is what the event was all about. “The response from our community, and from our local councillors and authorities, is a powerful acknowledgement of how much this topic matters,” said Dr Veronique Berman, Scientific Advisor at Chana. Susie Holder, Clinical Lead at Chana shared: “We are so grateful to everyone who supported and attended this event, we hope to continue holding this space for years to come.” Chana is always here to support couples through all forms of pregnancy or baby loss at any stage of loss. If you or someone close to you has experienced this kind of loss and would like support, please reach out. With Chana you are not alone.
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HUNDREDS TURN OUT FOR MIZRACHI UK & MASA GAP YEAR FAIR Mizrachi UK and Masa Israel Journey, hosted a Yeshiva, Seminary, and Gap Year Fair at JFS on Wednesday evening, welcoming over 200 Jewish high school students and their parents. The event provided prospective students with an opportunity to explore, connect with, and hear directly from representatives of over 40 leading Israel-based gap year programmes. Attendees gained insight into a wide variety of options, including immersive Torah learning,
volunteering, and leadership development in Israel. David Reuben, Executive Directors of Mizrachi UK, said: “We are thrilled by the fantastic turnout and the overwhelming enthusiasm shown by both students and parents. A gap year in Israel is a transformative experience that shapes a young person’s Jewish identity, leadership potential, and deep connection to the State of Israel. At Mizrachi UK, we remain firmly committed to strengthening Jewish education for British youth, ensuring that every student has access to inspiring, life-changing educational opportunities in Israel.” “The incredible turnout tonight highlights the vibrant passion and strong desire among our young people to spend a transformative year in Israel. A gap year is far more than a break
before university—it is a foundational year that builds deep Jewish literacy, shapes personal identity, and fosters resilient communal leadership. Sophie Goorwich, Masa UK Manager, said “it was so great to see so many young people preparing to continue their Israel journey with a Masa programme. We are proud to support these essential programmes and help British Jews strengthen their Jewish identity and connection to Israel” Speaking after the event, one Year 13 student from North London said: “Navigating options for next year felt pretty overwhelming before tonight, but having so many gap year programmes in one room made a huge difference. I managed to speak directly with staff and alumni, ask real questions about daily life and learning, and figure out which environments actually fit my goals. It’s given me so much confidence in planning my year in Israel.” The success of the fair highlights the
strong demand among British school leavers for Israel-based gap year opportunities and underscores Mizrachi UK’s ongoing commitment to supporting young people at every stage of their Jewish educational journey with Masa gap years being a core part of that journey.
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Jnetics – providing the right knowledge, at the right time
When is the right time to find out something that could change your future? At Jnetics, we want people to have that knowledge while they have the greatest opportunity to act on it. Before a pregnancy, before cancer develops and most importantly, before decisions become urgent or too late. G e n e t i c screening can make that possible. But a test alone is not enough, people need to understand why it matters, how to access it and what their results could mean. That is where Jnetics comes in. This autumn, two programmes bring that work into sharp focus: University Screening Week and the launch of our new, interim BRCA testing pathway. For most university students, starting a family feels a long way off. Between lectures, friendships, deadlines, fun and working out what comes next, genetic screening is unlikely to make the to-do list. That distance from parenthood is exactly what makes this such a valuable time to be screened especially when the future is being mapped out. Carriers of recessive genetic conditions are usually healthy, often with no family history to alert them. Yet when two people carry the same recessive condition, each pregnancy has a one-in-four chance of
being affected. The consequences can be devastating for children and their families. Knowing early gives young adults time to absorb the information, ask questions and understand their options. Ideally, we want them to have that knowledge before they settle into the relationships they hope will last a lifetime, so it can become part of an informed conversation about their future. Screening should never dictate whom someone loves. Being a carrier does not mean someone cannot have healthy children. It means having information that may matter when planning a family. If both partners carry the same condition, knowing before pregnancy gives them time to explore their reproductive options, with support and without the pressure of an ongoing pregnancy. Jnetics University Screening Week runs from 23–29 November 2026, offering free carrier screening to eligible UKbased university students with at least one Jewish biological grandparent. A kit arrives by post, and students book an online appointment, making participation straightforward wherever they study. If you are a parent, grandparent or friend of a university student, you can help. Share the link. Start the conversation. Something that takes a moment now could make a lasting difference. The same belief in acting early has driven the launch of our separate BRCA testing pathway. Harmful variants in BRCA1 and BRCA2
“
increase the risk of cancers including breast, ovarian, prostate and pancreatic cancer. They can affect people of any gender, including those without a significant family history. A positive result is not a cancer diagnosis. It is an opportunity to understand increased risk and discuss surveillance and measures that could reduce it. The NHS Jewish BRCA Testing Programme marked a major step forward for the community, and we strongly welcome the development of permanent NHS provision. But the ancestrybased programme is currently closed to new registrations. For people who want to understand their risk now, that leaves a gap. There has also been a geographical gap. The NHS England programme was unavailable to residents of Scotland, Wales and Northern Ireland. Our pathway extends access across all four UK nations. We believe our community deserves a supported route to testing during this transition. Having encouraged people to understand BRCA and consider their risk, we feel a responsibility to help them take that step. Our new pathway offers testing at a subsidised cost of £295 for all UK residents aged 18 or over with at least one Jewish grandparent. Jnetics facilitates the service, with laboratory testing provided by Nonacus and independent genetic counselling included to support participants and explain their results. Other NHS clinical genetics routes remain available for people who meet the relevant criteria, and may be more appropriate depending on their
personal or family history. Support is central to this service. Genetic information can raise difficult questions about someone’s own health, their children and their wider family. People
deserve clear explanations, time to decide whether testing is right for them and guidance about what comes next. Across both programmes, our purpose is the same: to help people make informed choices while there is time to act. We cannot predict everything the future holds. But we can give more people the knowledge, options and support to help shape it. Delivering these programmes costs money, and we rely on donations from the community to keep student screening free and our wider services subsidised. Please consider supporting our matched funding campaign on the 1st/2nd Novembercharityextra.com/Jnetics when your donation will be doubled. Your support will help us continue to offer screening, education and guidance to more people across our community. Find out more about University Screening Week at jnetics.org/oncampus and BRCA testing at jnetics.org/brca.
“
BY NICOLE GORDON, CEO JNETICS AND JOSH FORMAN, HEAD OF SCIENCE, EDUCATION AND PROGRAMMES, JNETICS
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Dame Maureen Lipman attends JDA’s 75th anniversary fundraiser Dame Maureen Lipman addressed around 125 guests at the Jewish Deaf Association’s (JDA) 75th anniversary fundraiser amid record demand for the charity’s services. JDA supported 4,829 people in 2025, which is a 93 per cent increase in just one year – including deaf children and their families, people with hearing loss and vulnerable older Deaf and Deafblind people. Dame Maureen, an acclaimed actress and writer, was guest speaker at JDA’s Reaching New Heights fundraising dinner at The Engine Rooms in North Finchley on Monday night, marking 75 years since the charity was founded in 1951 . Accessibility was central to the evening, with live captioning of all speeches and announcements, a captioned film and two BSL interpreters, whose interpretation of Dame Maureen’s performance brought an extra layer of humour for the audience. The arrangements reflected the purpose of JDA’s Hearing Matters in Our Community service, which helps Jewish community organisations, charities, care homes, synagogues and schools make their services and events more accessible to people who are deaf or have hearing loss. Speaking ahead of the event, Dame Maureen Lipman said: “It is wonderful to see the Jewish community coming together to support the Jewish Deaf Association and bring attention to an issue that touches so many lives. Over half of people aged 55 and over have hearing loss - so whether directly or through someone we know and love, it affects us all. “Because hearing loss is not always visible, it is too easily overlooked. The more considerate we become as a society, recognising people’s needs and making provision for them, from the synagogue to the theatre stage, the more everyone benefits. “I was particularly pleased to hear that JDA arranges trips to captioned theatre performances. As an actor, I know how important it is for everyone to be able to follow the story and enjoy the dialogue and experience a performance can bring.” At the fundraiser, guests heard an emotional account from Lauren Plosker, whose 3-year-old son Solly was diagnosed as profoundly deaf after his newborn hearing screening. She described turning to JDA when Solly was just weeks old and how the charity has supported her family as they navigated his diagnosis, cochlear implants and early childhood. She told guests: “Shortly after finding out, I knew I couldn’t do it alone. I needed people who understood what we were going through as parents and could help navigate us through the unfamiliar world we’d suddenly been thrust into. It also meant facing the reality of our situation.
I took a deep breath and called the JDA.” “To be surrounded tonight by memalso been a powerful reminder of why our Lauren said JDA subsequently intro- work matters just as much today as it did bers of our Jewish Deaf community and duced her to a network of parents of deaf when we first opened our doors in 1951 . so many of the longstanding supporters children, including a 40-strong WhatsApp “Over those 75 years, technology has who have helped JDA become what it is support group, and she has since become transformed and opportunities for deaf today has been incredibly moving. We are a mentor to other families beginning their people have changed enormously, but the enormously grateful for their generosity, own journey need for human but above all for believing in what we do. with deafness. connection, un- As we look towards the next 75 years, our She added: derstanding and ambition is simple: that no deaf person or “The JDA practical sup- family should ever feel they have to navihas given me port has never gate their journey alone.” hope. Hope gone away. Funds raised on the night will supthat hearWhether we port JDA’s core work. At the event, guests ing loss will are supporting learned that £2,500 can provide a year never define the parents of a of practical and emotional support for a Solly or limit baby who has family with a deaf baby or child, £3,500 what he can just been di- can fund acoustic panels for a deaf pupil achieve. The agnosed as deaf, in a Jewish primary school, and £5,000 JDA is there Dame Maureen Lipman with BSL translator on stage helping a Jewish can provide six months of intensive supClaire Jonas Photography throughout school become port for a vulnerable older Deaf person. life’s journey, helping deaf people and more accessible for a deaf pupil, or makGuests at The Engine Rooms event entheir families build confidence, access ing sure an older person is not left isolated joyed a three-course dinner beginning opportunities and realise just how much and alone because of their hearing loss, with seared sesame tuna and black pepis possible.” JDA is there at every stage of life. per salmon, followed by yuzu miso glazed Mrs Plosker continued: “Tonight, we “Lauren’s story tonight brought that to chicken with saffron pommes Anna and celebrate 75 years of transforming deaf life so powerfully. Behind every statistic vegetables, and a trio of desserts includpeople’s lives. But families like mine need is a person, a family and a story, and the ing chocolate cremeux with halva, mango the JDA just as much today as they did 75 support of the people in this room enables and passion fruit mousse and sticky toffee years ago. That support, guidance, com- us to keep being there for them. pudding. munity and hope only exists because of people like you in this room.” Founded by Julius Newman, JDA first opened its doors in Stamford Hill in 1951, creating a dedicated place where Jewish Deaf people could meet, socialise and find support. Seventy-five years later, the charity provides support throughout people’s lives, from families coming to terms with a baby or child’s deafness to older Deaf and Deafblind people at risk of loneliness and isolation. Seventy-five years later, the charity provides support throughout people’s lives, from families coming to terms with a baby or child’s deafness to deafened people at risk of loneliness and isolation and older Deaf and Deafblind people with dementia needing care and support with everyday life. JDA Chair Trudy Kling reflected on her own family’s connection to the charity, which was established by her grandfather Julius Newman. Speaking at the event, she said: “I am so proud of what the JDA has become – offering an amazing variety of services, but without loss of our underlying unique and intimate culture. How perfectly is this exemplified by our member and dear friend Miriam Solomon who was there when our doors first opened in Stamford Hill, and who celebrated her 100th birthday with us just a month ago.” Sue Cipin OBE, Chief Executive of JDA, rabbi.burman@bwkollel.org said: “Tonight has been a wonderful celebration of 75 years of JDA, but it has
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OPINION
GETTING FRUMMER BY ROBERT FESTENSTEIN
Some years ago when Shabbat UK was being celebrated up and down the country, my friend David had an idea. He wanted to try and engage with members of his (orthodox) shul who were not shul goers and didn’t have very much to do with the shul other than pay their subscriptions and turn up 3 times a year. David suggested that some shul members who were reasonably involved with the shul to invite other members to Friday night dinner. Members who might otherwise go out on a Friday night and not do anything at all religiously could experience a traditional FND. Something might come of this experience and might not. In any event it was worth a try. It didn’t happen. The people who ran that particular shul refused to back the FND plan because it would mean the shul was guaranteeing the kashrus of the host families. This was potty on so many levels, the most obvious of which was that the target members were most unlikely
to keep a kosher home and so the level of kashrus of the host family was not going to be an issue for them. That aside that they might routinely go out to eat at a nonkosher restaurant on a Friday night. Like I say, potty.
do not, and do not keep kosher or send their children to a Jewish school. That difference is not only still present, but I believe has grown. What used to be the middle ground comprising those who went to shul on a shabbat morning and
What that episode demonstrated all too clearly that some of the more observant of our community did not appreciate the increasing difference between those who attend shul regularly and those who
the football in the afternoon has been and continues to shrink. I am not advocating that as a lifestyle, I am simply pointing out that what used to be known as middle of the road shuls are becoming more and
more observant. From a religious perspective that of course is to be applauded. From a societal perspective it is very concerning, since the chances are that the 3 times a year members will drift away completely because there is nothing in the shul that holds any interest for them. I am not suggesting a communal FND with bingo during the dessert. I do believe though that effort should be put into thinking about the less observant members of orthodox shuls and how they can become involved with their shul with non-religious matters. I appreciate that this is not an ideal scenario but it must be better than losing them altogether. There are already Jewish organisations trying to engage with the not so religious. It might be worth those shuls who fall into the above category reaching out to them and working together. Manchester is a big football town, so why not have a local player or former player come along and speak of their experiences. How about someone from outside the community talking about their efforts to fight the ever increasing hatred against UK Jews. It cannot be difficult to put together a wish list, it just needs to be done.
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“A legacy of menschlichkeit”: community gathers to mark first yahrzeit of Manfred Goldberg MBE
Special tributes and a new documentary at a packed Jewish Futures Hub honour one of Britain's last Holocaust survivors There was standing room only at the Jewish Futures Hub on Saturday evening, 17 October. Family, friends and members of the community came together to mark the first yahrzeit of Holocaust survivor and educator M a n f r e d Goldberg MBE. People who knew and loved Manfred were joined by communal leaders and dignitaries, including Sir Lloyd Dorfman who attended as the representative of His Majesty King Charles, a fitting presence for a man who was a friend of the Royals. Manfred's wife, Shary, paid tribute to her husband, as did two of the couple's sons, one of whom led the memorial prayer, in one of the most moving moments of the
night. Karen Pollock CBE, Chief Executive of the Holocaust Educational Trust, spoke about how she had managed to convince Manfred to go back to Stutthof to tell his story and how he had a close relationship with Kate and William. Jonathan Chaimovic and Rabbi Jeremy Golker delivered meaningful words of remembrance too. Manfred was one of Britain's last living Holocaust survivors. He endured five Nazi camps, death marches and unspeakable loss. After the war he was reunited with his parents, which he regarded as a miracle, and with that reunion came the chance to start again. He built a new life in Britain, raised a family and had a career. He also spent decades sharing his story so that future generations would understand where
hatred can lead. He was appointed MBE in recognition of that work. The centrepiece of the evening was a new 20-minute documentary produced by JRoots and Legacy Live, organisations within the Jewish Futures’ family. It follows Manfred from the camps to the life he built afterwards, and it asks the questions that shaped his later years. After surviving such horror, how do you keep going? How do you raise a family, build a career, give back and still be a beacon of hope? Every guest also received a commemorative book about his life, created by the same team. Rabbi Naftali Schiff, CEO of Jewish Futures said, "A legacy of menschlichkeit! A man who had every excuse to be egotistical, aggressive and self-absorbed, who was everything but that! Sensitive, gentle, thoughtful, magnanimous. A shining example of dignified, humble
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nobility. It was an honour for JRoots and our Legacy Live division to have been empowered by the family to create a book and film immortalising the legacy of such a wonderful and beloved human being." The warmth of the evening was echoed by those who attended. One guest said, "Thank you to all involved in an incredibly beautiful and fitting evening, bringing together the community. It was so tasteful and inspiring." For those present, the evening was a reminder that Manfred's legacy lies not only in his testimony but in the way he lived. He showed moral clarity, strength of spirit and unwavering kindness, even after facing humanity at its worst. In a world still struggling with hatred and division, his life stands as an example of dignity and purpose. It is a legacy the community is determined to carry forward.
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Why I’d Buy Property in Israel Today BY BEN LEVENE
I’ve just spent a week in America, speaking to people about buying property in Israel, and I came away thinking about something interesting. There are a few things about the Israeli property market that I don’t think enough people in America realise. And if you’re considering buying property in Israel, they could make a real difference to your decision. We spend a lot of time talking about property prices, and understandably so. Jerusalem isn’t cheap, and when you’re looking at the numbers in shekels and converting them into dollars, it can be daunting. But the purchase price is only part of the picture. There are three reasons why, if I were sitting in America today and considering buying property, I would seriously look at Israel. Borrowing money in Israel can be significantly cheaper I’m not telling anyone to take out a mortgage. Whether borrowing money makes sense depends on your financial situation and your plans. But if you’re going to take a mortgage to buy a property, regardless of where you live, it is worth looking at where you can borrow the money most affordably. In Israel, qualified buyers may be able to obtain mortgage rates of around 4.5%, with fixed-rate options for periods of 25 or even 30 years, depending on the mortgage structure and eligibility. In the US, mortgage rates have been considerably higher, often around 7%. That is a substantial difference. When you’re borrowing a large sum of money over many years, the interest rate can have a significant impact on your monthly repayments and the overall cost of the property. It can also make it easier to enter the market without having to put all your available cash into the purchase. Of course, mortgage terms depend on
your circumstances, and the rates and financing available to you will vary. But the point is simple: borrowing money in Israel can be relatively inexpensive compared with borrowing in the US. I think this is something buyers should be paying much more attention to. Don’t just compare the price of an apartment in Jerusalem with the price of a house in America. Look at the cost of financing the purchase as well. Timing matters, and you don’t necessarily want to wait until everyone else is buying Unfortunately, the state of the world is a reminder that circumstances can change very quickly. When things feel uncertain, it is natural for buyers to hesitate. People want to feel comfortable before making a major financial commitment, particularly when buying property in another country. I completely understand that. But there is another side to the equation. The current political climate around the world is far from perfect, but things are not at a point where people have stopped considering their options. If you are thinking about buying property in Israel, I would seriously consider whether it makes sense to act while there are still opportunities available. The reality is that if the situation deteriorates significantly and large numbers of people suddenly decide they want or need to move to Israel or secure a property here, demand will increase dramatically. And you don’t want to be buying at that point. When demand rises sharply, sellers become more confident, desirable apartments become harder to secure, and negotiating becomes much more difficult. You could find yourself competing with many other buyers for the same properties, potentially paying more simply because there are fewer options available. Nobody can predict exactly what will happen, and I certainly wouldn’t advise anyone to buy property based on fear or speculation. But I do think there is an important distinction between buying when the situation is relatively calm and waiting
until circumstances become much more difficult and everyone suddenly wants to make a move. If Israel is somewhere you intend to live, somewhere you want a holiday home, or a market in which you want to invest for the long term, it is worth considering whether the current environment presents an opportunity. Sometimes, the better opportunities come before everyone else realises they want the same thing. Jerusalem property prices have stabilised, and buyers have more room to negotiate Anyone who has followed Jerusalem real estate over the past several years knows how difficult it has been to find the right property at the right price. Prices climbed, good apartments attracted plenty of interest, and buyers often felt that if they didn’t make a decision quickly, somebody else would come along and buy the property. Today, the picture is different. In many parts of Jerusalem, prices have stabilised. In some areas, they have even come down. We are no longer seeing the same consistent upward pressure that buyers became accustomed to in previous years. That doesn’t mean everything is suddenly cheap. Jerusalem remains an expensive market, particularly in the neighbourhoods that are most popular with Anglo buyers. But something has changed, especially in the second-hand market. For the first time in a long time, some sellers are more willing to negotiate. Buyers have an opportunity to look at existing homes, make offers, and potentially secure a better deal than they might have been able to a few years ago. And that is what makes the current market interesting. There is still substantial demand for property in Jerusalem. People want to move here, make Aliyah, buy a home for their families, or have a place of their own in Israel. But many buyers are also cautious, watching what happens next before committing themselves. That creates an interesting situation:
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there are people who want to buy, sellers who may be more flexible than they were previously, and properties that deserve a closer look. Of course, every property is different. An apartment priced correctly in a desirable location may still attract strong interest, while an overpriced property can sit on the market for a long time. But if you have been looking at Jerusalem property for years and have found the market frustrating, this is a good time to take another look. So, what would I do? After spending a week in America and speaking to so many people, I keep coming back to these three points. Borrowing money in Israel can be considerably cheaper than in the US. The current political climate means that, while there are still opportunities to buy, it is worth considering whether you want to wait until circumstances become much more difficult and demand potentially surges. And in Jerusalem, prices have stabilised in many areas, giving buyers opportunities to negotiate that have been harder to find in recent years. Of course, nobody can predict what will happen next, and not every property is a good investment. The right decision depends on your financial situation, your plans, and the property itself. But if you are sitting in America today and considering buying property in Israel, I would take a serious look at what is available. You don’t need to rush into a purchase, but I wouldn’t dismiss the opportunities in front of you simply because you are waiting for the perfect moment. If I were in America today, I would seriously consider buying an apartment in Israel. Disclaimer: This article is not databased but rather based on Ben Levene’s personal market experience and opinions. No decisions should be made without thorough due diligence and professional legal and 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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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.
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The Kiddush Conundrum
BY HEATHER DANIELS, REGISTERED DIETITIAN
There are few things in Jewish life as irresistible as a Shul kiddush.
After a morning of davening in Shul, we relish the chance to mingle with the community and catchupwith friends whilst enjoying a l’chaim and something to eat. The trouble with kiddush, is that it rarely ends up being just a little something. The intention may be to have a biscuit and a small l’chaim however before we know it, we are faced with the alluring aroma of cholent and we contemplate adding a kugel onto our plate before sampling the herring, eyeing the dips and then wondering whether that plate of cake is meant for sharing. Someone offers another helping and suddenly kiddush has become more like a lunch. Some think there is no way to enjoy a Shul kiddush whilst looking after your health and they may try to avoid the temptation altogether by going straight home. I am of the opinion that we should absolutely be able to partake in kiddush and there is no need to banish the kugel or anything else which makes kiddush
enjoyable. Here are my tips to help you navigate your Shul kiddush: 1. Plan ahead. Kiddush commences after a long morning without food. When we are hungry, the temptation is to grab whatever is closest and keep returning for more. Try to have a rough idea of what you want to eat before approaching the table which can help you feel more in control. 2. Start with a drink. After hours in shul, particularly if you have been talking or singing, you may appreciate a drink before eating. Have some water when you arrive, which can also take the edge off hunger. 3. Take a look before filling your plate. Rather than picking up a little of everything, take a moment to see what is available. Choose the foods you genuinely enjoy and start with a small portion. 4. Make room for something nutritious. Where available, include fruit, vegetables or a salad alongside your favourite kiddush foods. These can add fibre, vitamins and variety to your plate.
we have eaten. Limit to one and enjoy it slowly rather than grazing throughout the entire kiddush. 6. Think about what you drink. Sweet drinks and alcohol can add to your intake without making you feel particularly full. Enjoy a l’chaim but remember that alcohol is not compulsory or essential to a successful kiddush. Ultimately, a shul kiddush should be something we look forward to rather than something that leaves us feeling uncomfortable or even regretful afterwards. We should not give up our favourite foods or turn Shabbos into a lesson in self-control, nevertheless, by making a few small, thoughtful changes to the way we approach kiddush, we can enjoy the food, appreciate the company and feel good about our choices. Here’s to enjoying every bite, every conversation and every Shabbos — in good health! If you have a nutrition question you would like answered in this column, you can contact Heather at heather@theukdiabetesdietitian.com or on 07886 419 497.
5. Be mindful of the extras. Crackers, dips, cakes and pastries can be easy to nibble on without noticing how much
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Aish UK brings two popular influencers to six university cities with a message of Jewish pride Last week, almost 500 Jewish students across the country came to hear two popular Jewish voices on social media, as Aish UK opened its Aish on Campus and Young Professionals year with a message of identity, pride and resilience. Adriana Rosie, known to her 111,000 instagram followers as “the NowJewish Nanny”, and pro-Israel activist Rudy Rochman spoke in university campuses in London, Cambridge, Nottingham, Birmingham, Manchester and Leeds between 12 and 16 October. They also spoke to pupils at King David School in Manchester. For many in the audience, Adriana’s story was one of the main attractions. She was not raised Jewish and had no Jewish friends growing up. She began babysitting while studying opera at college, and the first family to book her happened to be Jewish. She went on to work in observant homes, and as “the Non-Jewish Nanny” she found a large following online by sharing kosher recipes, festival preparations and the rhythms of Jewish family life. It started as an outsider’s window on
Jewish life and became a personal journey. With the support of a local rabbi and rebbetzin, she studied for conversion, went before a Beit Din and took the Hebrew name Adina Shoshana. Her online name changed with her. Speaking to students and young pro-
fessionals, she was candid about what it means to choose Judaism, and why she now wears her Jewish identity with pride. For young people, hearing this described by someone who chose it gave them a new way to see and connect with Jewish life. Rudy Rochman’s message was different but sat well alongside Adriana’s. He was
born in Paris, grew up in Israel and the United States, served in the IDF’s Paratroopers Brigade, and founded the Students Supporting Israel chapter at Columbia University. He traces his activism back to a day in London when, aged seven, he was removed from a bus for being Jewish. That gave his return to British campuses a particular resonance. His challenge to students was direct: take ownership of the Jewish story. “If we don’t drive our own narrative, we can’t complain when others hijack it,” he told them. The tour came at a testing time for Jewish students, and audiences in every city were enthralled. Yoni Abadi, Director of Aish YPs said, “By doing this nationwide tour, Aish UK is inspiring young Jews to stand proud in their identity and reconnect with the mission and purpose of being purpose.”
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The week ended on Saturday evening, 17 October, when Adriana spoke at a Jewish Futures event at the Hub. More than 120 women and girls came to hear her. Rabbi Gideon Goldwater, Managing Director of Aish UK, said: “Both Rudy and Adriana embody with tremendous clarity and force the message of Jewish pride, which blends strength, gratitude and resilience. Bringing their stories to Jewish students left a palpable surge of energy and happiness in that which unites us and made for an amazing and inspiring launch to the Aish on Campus year.”
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WHAT WORDS/// A PADIGM SHIFT BY RABBI NAFTALI SCHIFF
At Jewish Futures this week, we gathered to mark the first yahrzeit of a most beloved and esteemed friend of all, renowned Holocaust survivor Manfred Goldberg MBE. Remembering his gentle strength, I found myself reflecting on something extraordinary about his and our Jewish story. How often have we stood surveying a world destroyed? Homes gone. Families murdered. Everything familiar swept away. Yet somehow, from the desolation, Jews have found the resolve and resilience to dream and to build anew. Manfred embodied that quiet determination. After the Holocaust, he rebuilt a home, a family, a life- a fully intentional ark of tranquillity and normality after unimaginable devastation. That achievement alone would have been remarkable. But his story did not end at his own front door. At the right time, he stepped out to educate others. With dignity, patience and extraordinary generosity, he revisited his darkest experiences so that young people would themselves commit to build a better world. He also challenged a familiar assumption about faith. He explained that he had not “returned” to religious belief after the Holocaust. Having left any formal education aged nine, with no educator figure to guide him, he, like many others, had never previously possessed that faith. Rather, his reading and scientific studies set him on an intellectual search for truth. Like Avraham, he thought deeply for himself. His conclusions about G-d and Torah, coupled with his deep personal integrity, led him to become a fully observant Orthodox Jew. He followed with religious practice that which intellectual conviction demanded, continuing to learn and to grow with freshness and vitality throughout his life. Here was someone who could have been forgiven for retreating from humanity and yet chose to invest in it and live with it. The journey from Noach to Avraham contains three Hebrew words which speak
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HUMILITY
directly to that choice!צא מן התיבה “Leave the ark!” We often understandably concentrate on Noah entering the ark. Outside, a civilisation is collapsing. Inside, life is protected. Sometimes the most responsible thing we can do is build and nurture within the confinements of a hermetically sealed shelter. But an ark has a purpose beyond keeping its passengers comfortable. It preserves life so that life can begin again. When the waters recede, G-d orders Noah outside. There is a time to protect ourselves, our families, our communities. There is also a time when protection becomes insulation; when we grow so accustomed to our own small world that we forget our responsibility for the larger one. Noah was righteous. The Torah says so explicitly. Yet Rashi famously draws a revealing distinctionNoah walked “with G-d”, needing support, encouragement and at times cajoling, whereas Avraham found the strength and independence of mind to walk before Him. Avraham challenges the assumptions of his age. He confronts an idolatrous world alone. He opens his tent. He pleads for Sodom. His relationship with G-d enlarges his concern for other people and for G-d’s vision for mankind. That becomes a recurring Jewish pattern. Despite the loneliness and isolation Yosef in Egypt, assumes responsibility wherever he finds himself- in a household, in prison, eventually for a whole nation facing famine. Moshe leaves the comfort of Pharaoh’s palace to see his brothers’ suffering. Before he receives any Divine appointment, he goes out there. He intervenes. They see something wrong and recognise that it has something to do with them. Manfred understood that too. Once the
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BALANCE
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ASPIRATION
ark had served its purpose, he stepped right out. Which brings me to events this week in Israel and to a question larger than party, personality or politics. What if we changed the assumptions? What if we shifted the paradigm? If we keep doing what we have always done, why expect a fundamentally different result? Changing the occupants of offices does matter. But perhaps changing the culture in which they operate matters more? Perhaps we need a paradigm shiftfrom asking what one sector can extract to asking what our society, our People so desperately needs; from defeating opponents to accepting responsibility for a shared future. We possess an extraordinary inheritance with which to begin. עם לבדד ישכן- “A people that dwells alone” need not mean a People that withdraws only to serve its own. I may also mean having the confidence to contribute something important, unique and distinct, whilst neither endangering or depleting self. How about a national paradigm shift in Israel? What would Jewish values look like translated into the everyday business of running a country? What if we began with honesty in budgets and public appointments. Dignity in political argument. Responsibility and privilege shared transparently and fairly. Care for the vulnerable built into decisions. Respect for the stranger. Leaders prepared to listen, acknowledge mistakes and place public duty above personal advantage. The Mishnah asks, -“איזהו מכובד? המכבד את הבריות Who is honoured? One who honours others” Imagine that becoming a measure of leadership. Imagine taking the prohibition against humiliating another person seriously in a television studio or parliamentary debate. Imagine children seeing fierce disagreement conducted with decency and discovering that conviction and respect can inhabit the same space.
RESPONSIBILITY
TRUST
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CARE
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These are demanding Jewish expectations. They belong in cabinet rooms, classrooms, workplaces and around our own tables. No party owns them. Every camp should be challenged by them. And all of us can begin practising them before any coalition agreement is signed. Enormous energy has been invested in competing political formulas. Surely our ancient values deserve a far more serious hearing in the society we are still building. Surely a paradigm shift urgently beckons the House of Israel now, today? Manfred’s example offers a starting point- the bravery to begin again new, to consider newly acquired knowledge with honesty and integrity, to keep learning, rebuild patiently, then take responsibility beyond your own walls. At Aish, that is the journey we seek to encourage- a Jewish identity strong enough to nourish its bearer and generous enough to make a difference. This is how an ever surviving people becomes an eternally renewing and resilient people- by carrying its deepest commitments into the places where decisions for growth and change are made, relationships are formed and tomorrows takes shape. The ark matters. So does knowing when to leave it. We honour those who rebuilt after each destruction by accepting our own responsibility to build forward with open minds and with boldness. We can preserve the bitterness, perpetuate anxieties and animosities, repeat the arguments and wait for somebody else to foster change. Or we can step outside with the courage to begin anew. .צא מן התיבה The world beyond our walls is calling upon us to shift the paradigm in order to build something a whole lot better. 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 YOU CAN RUN - BUT YOU CAN’T UN-JEW Dear Rabbi
Both my parents are Jewish and I am Jewish ethnically, but I went through some difficult times in my life. I really got to know and empathise with other people and was always looking for answers, and so I found Christianity. I love my parents, but this has caused a lot of problems between us. Ironically, my new faith has made me proud to be Jewish. I no longer fear antisemitism. The difficulties I have experienced, including heartbreak and being put down by others, have made me stronger and more compassionate. I can now really walk in other people’s shoes. My parents say, “We don’t know what to tell you because we are not religious ourselves but talk to a Rabbi.” So here I am. Elena Dear Elena So becoming Christian made you appreciate more what it means to be Jewish. Interesting. And taking drugs might make someone appreciate the importance of good health. The question is whether they then come off the drugs or continue taking them in celebration of their newfound understanding. You describe yourself as ethnically Jewish. But Judaism is not merely an ethnicity, a cultural inheritance or an accident of birth. It is a spiritual identity, a covenant and an obligation. If you were born to a Jewish mother, you are Jewish. Full stop. Changing your religious beliefs doesn’t change that reality. You can distance yourself from Judaism, but you cannot divorce yourself from your Jewish soul. I am pleased you have developed greater compassion, resilience and
self-confidence. Those are admirable qualities. But why assume that Christianity has a monopoly on providing them? Judaism has been cultivating those very qualities for thousands of years. Perhaps the problem was never that Judaism lacked the answers, but that you had not yet explored them. You say you no longer fear antisemitism. Good. Personally, I would rather walk with my Jewish head held high, confronting prejudice as a Jew, than imagine I must look elsewhere to discover my spiritual worth. And while I admire your newfound pride in being Jewish, remember that Jewish identity does not make us inherently better than other people. It makes us different in our responsibilities, not superior in our humanity. Ultimately, you have discovered something meaningful about your roots, albeit by a rather convoluted route. Now you owe it to yourself, your parents, your grandparents and the countless generations who preserved their Jewish faith, often at unimaginable sacrifice, to discover what that faith actually teaches. And please, not through some Jews for J theological mishmash. Find a knowledgeable rabbi, open a genuine Jewish book, attend a Torah class and explore the extraordinary spiritual inheritance that is already yours. You went searching for your soul. Perhaps you should now consider looking where it belonged all along.
I DO - AGAIN What are the rules of a second marriage, where both parties are a widow and widower? I am specifically looking for halachic sources rather than customs. How would a second marriage differ from a first? Nicholas
22 OCTOBER 2026
Dear Nichloas Dear Nicholas Pretty much the same as the first. You propose, she says yes (you hope), you set a date, book the shul and caterer (make sure he’s kosher), meet the rabbi (make sure he’s kosher too), buy a ring and turn up on the appointed day. The actual marriage ceremony is fundamentally the same. The principal difference concerns Sheva Berachot. When both parties were previously married the period for reciting the seven blessings is limited to the wedding day rather than the customary seven days and again at the wedding meal. The ketubah also requires different wording. Other than that, marriage is not a lesser institution the second time around. Nor is love somehow diminished because it has been experienced before. Indeed, having known the pain of losing a spouse, you may both appreciate
the blessing of companionship more deeply than ever. So, here’s wishing you both every happiness and Mazal Tov!
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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The Meaning of True Friendship BY RABBI DANIEL FINE
There’s something very Jewish about having friends. We have always existed in a community. In good times and bad times. And there is something very growth-orientated about real friendship too. In seeking self-preservation, people mistakenly put a ring of protection around themselves, feeling it would make them vulnerable to truly open up to and connect with others. But much like running requires being off-balance to take a meaningful step, in opening ourselves up to friendships we do not make ourselves vulnerable in the long term, we become more genuine, reflective people who are willing and able to grow. Back to friendship basics. What is the practical everyday purpose of friends? In his commentary to Pirkei Avos (1:6), Rabbeinu Yonah of Gerona identifies three main reasons friends are important for our day-to-day living. Firstly, we can learn from friends; they may have knowledge that we do not. Discussing things with another person refines one’s own thinking. Secondly, a friend is a moral compass; whilst you may slip up in life, you’ll often protect your friend from falling and failure. Thirdly and most common is for life advice. We are all selfenclosed in one way or another. We think and see the world in our own ways; we exhibit natural internal biases. A friend has a more objective look at your life. They are often better placed to check whether what we think stacks up to reality and whether it is actually a good idea. A friend can and should have the courage to tell you if you are making a wrong decision. The friendship should be trusting enough to allow for constructive criticism of each other; nobody is perfect by themselves, but together people can take steps towards becoming more perfect. There is a mitzvah we have towards others that beautifully encapsulates the three ideas of friendship discussed above. The mitzvah is to give others the benefit of the doubt when you see them doing something questionable. This means that if you see someone doing something that can be interpreted either for the positive or for the negative, the mitzvah is to interpret it for the positive; assume they have not done something wrong. What’s the rationale behind such a mitzvah? On a basic level it creates a positive society – nobody wants to walk around knowing that others suspect them of doing various things wrong! Secondly, this mitzvah is a form of surrounding ourselves with good influences so we push ourselves to live up to their good examples. But there’s a
self-development message in this mitzvah too. When we give others the benefit of the doubt we are training ourselves to think ‘our friend isn’t doing something wrong, maybe I need to look at myself and my actions instead.’ The ultimate friendship We shall end with a story about friendship mentioned in earlier Jewish sources, as often told by the late Rabbi Noach Weinberg of blessed memory: The year is 471 AD. There are two Jewish businessmen who trade goods with each other regularly; one lives in Rome and the other in Syria. One day the guy from Syria was stopped at the Roman port and was falsely accused of spying. Typically, there was no trial, and the sentence was death by hanging. The accused had one request - that he be given permission to travel back to Syria to say goodbye to his wife and to fill her in on his business activities, so that she could begin to take up the task of supporting the family. Smelling a plan to escape sentence, the Roman judge refused this request, for fear that the accused would not return. However, our Syrian insisted that he had a very good friend (the guy in Rome) who would agree to stay in jail in his place and even be killed if he didn’t return. Because this was such a strange request, it was put to the Emperor. Intrigued more than anything else, the Emperor granted the man exactly 40 days to go back to Syria to sort out his affairs then to return to Rome to be hanged. If he didn’t return within those 40 days, his friend would be hanged in his stead. Okaying this with his friend in Rome, the Syrian ‘spy’ left Rome knowing that he had little over a month to get back, or else his friend would be killed. Though he arrived in Syria on time and managed to inform his wife of everything and part from her tearfully, the return journey to Rome did not go smoothly. Travel by boat relied on strong winds, and at that time of year there happened to be barely any wind. It was very ‘touch and go’ whether he would make it back to Rome in time, but eventually he managed to dock in Rome on the day of the scheduled public hanging. Knowing that noon was the cut-off time, he raced to the courts…but found himself arriving at 12:04 - just in time to see his friend being led to the gallows. Panting, he ran to the
front and shouted “Wait! I’m here. Let’s switch!” But as the guards had already began untying him, the Jew from Rome shouted back “What are you doing? We had a deal! If you weren’t here by noon, I'm taking your place?!” In front of everyone present, each of the two friends, with tears in their eyes, tried to persuade the other to let him take his place. The guards didn’t know what to do - unsurprisingly, they hadn’t faced such a situation before, so they brought the matter back to the Emperor. The Emperor listened to each friend speak… “We had a deal”… “But I was only a bit late… The winds were bad”… “That was the agreement…” Finally, after several minutes of arguing, the Emperor quietened the two men and said: “I’ll tell you what, I’ll let you both go free on one condition - that you make me your third friend.”
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This legend says it all. A true friend is one who is willing to sacrifice things for you, to do things that are not easy, in order to help you out. A friend cares for you because of you; not because they crave companionship, a feeling of security or popularity for himself. Since the social media revolution, the concept of ‘friend’ or ‘follower’ has become diluted. A ‘friend’ in Hebrew is ‘chaver,’ which is from the root ’to connect/join’ (chibur) – to create a real connection with someone. And in doing so, you become bigger and greater. In closing, there is a poignant prayer in our Siddur, originally mentioned in the Gemara, about friendship. We ask God “distance me from bad people and bad friends, but bring me close to good friends.” Social influences and friendships are that powerful and life-defining that they are worth enlisting Divine help for! May we all be good friends and have good friends. 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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The Courage to Stand Alone BY RABBI MOSHE TARAGIN
It takes courage to stand alone against the beliefs of an entire society. Few experienced this loneliness as deeply as Avraham. In a world steeped in idolatry, he introduced humanity to belief in one G-d. Avraham was the first lonely man of faith.
THE OTHER SIDE His radical ideas enraged those around him, who tried to burn him alive. Miraculously, he survived. He later left his homeland and journeyed toward the land of G-d, crossing treacherous terrain and the great rivers of the Tigris and Euphrates. He became known as Avraham Ha'Ivri, a name that reflected three aspects of his identity. By ancestry, he descended from Ever, a descendant of Noach. The word Ivri also means someone from the other side, "ever". Geographically, Avraham had traveled from beyond the great rivers, leaving his homeland to settle in a new land. Ideologically, he stood on one side of a great divide, bravely opposing an entire civilization that could not imagine a single G-d. Avraham came from the other side of the river and had the courage to stand on the other side of the world. Soon after arriving in the land of Israel, Avraham found himself caught up in a regional war. The conflict became personal when his nephew Lot was taken captive. Avraham joined the battle and defeated four powerful warlords who had conquered and enslaved five neighboring populations. With his small force, he confronted armies far more powerful than his own. The name Avraham Ha'Ivri now took on another meaning. Beyond his ancestry and journey across rivers, he stood on one side against powerful enemies on the other. Significantly, the only time the Torah explicitly calls him Avraham Ha'Ivri is during this war.
A NATION APART Avraham's willingness to stand alone would become a defining feature of our nation. As his descendants, we would desperately need that same strength. We were meant to be a different people, committed to the values Hashem taught us even when others challenge them. We were chosen for responsibility rather than privilege, expected to live by higher standards and reflect the dignity of a life lived in G-d's presence. Throughout history, we would face a choice between Avraham's courage to remain different despite our loneliness and the temptation to surrender that difference for acceptance. Exile intensified this loneliness.
Scattered in small communities, we lived as guests in other people's homelands, often regarded as outsiders. Empires rose and great religions spread while we remained small and vulnerable. Yet we preserved our identity and faith, following Avraham's example. Wherever we lived, we held firmly to our faith and traditions, even when doing so set us apart from the surrounding society. The price of remaining different was often high. With the birth of Israel, that loneliness began to ease in two ways. We could finally live together in our homeland, speaking a common language and sharing a national identity. We could preserve our distinctiveness while enjoying the dignity of sovereignty. We no longer had to explain why our lives were different. At the same time, Israel gradually gained acceptance abroad. Over 75 years, our military strength, economy, and technological achievements earned international respect. Diplomatic relationships expanded. Countries sought our expertise, welcomed our innovations, and increasingly treated Israel as a valuable partner even when old prejudices lingered. We felt less alone both because we had one another and because the wider world seemed increasingly willing to accept us.
ALONE AGAIN October 7 shattered much of that confidence in our "acceptance". The massacre in the south had barely ended, yet by October 8, protesters were already condemning Israel and portraying us as the aggressors. As we fought a just war against those who attacked us, we faced fierce condemnation and spurious accusations of terrible crimes. Israel has been sidelined, marginalized, and boycotted. Even our right to exist has been questioned, a challenge rarely directed at other nations. After decades in which we believed that our legitimacy had become an accepted fact, we discovered how quickly old arguments could reappear. Once again, we find ourselves in the footsteps of Avraham Ha'Ivri, standing on the other side of a world that struggles to accept us. This renewed Ivri status extends far beyond Israel. Across the Western world,
22 OCTOBER 2026
opposition to Israel has frequently spilled over into antisemitism. Jewish students face intimidation on campuses, Jewish institutions require heightened security, and many Jews feel increasing pressure to conceal their identity. Generations of hard-won acceptance suddenly feel fragile. Jews who once felt completely at home in their countries are discovering how quickly they can be made to feel like an outsider. Whether in Israel or abroad, we are once again being called upon to follow in the footsteps of our common ancestor Avraham and summon the courage to be Ivrim, even when that means standing alone.
THE COURAGE TO BE DIFFERENT Most Jews are answering the Ivri call. Since October 7, hostility toward Jews has only strengthened the Jewish identity of many who had previously felt disconnected from our people. Many Jews who had placed great faith in liberal democracies and their promises of equality have begun to reconsider that confidence. We cannot always rely on others to defend our rights nor can we assume that social justice movements will also stand up for Jews. Sadly, many who champion the rights of other minorities show little concern for Jewish vulnerability. This painful awakening has drawn many Jews closer to their people. While many Jews have embraced the courage of Avraham Ha'Ivri, standing firm in the face of a hostile world, others remain uncomfortable with the prospect of standing apart. Eager for acceptance, some have distanced themselves from Israel, even turning against its very legitimacy. There is a painful irony in disavowing a state that has become a vital anchor of Jewish identity and security. In their desire to be accepted by others, they are distancing themselves from their own people.
THE PRICE OF ACCEPTANCE This sad pattern has tragic precedents.
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Throughout history, many Jews seeking acceptance in the wider world have been willing to sacrifice their faith and surrender core elements of their Jewish identity. In their desire to belong, they sometimes abandoned the core traditions and beliefs that had sustained our people for generations. In the Hellenistic era, some Jews concealed their circumcision to fit into Greek society. During the Christian Middle Ages, some Jews converted to Christianity, viewing baptism as a ticket of entry into a Christian-dominated world. In the 19th century, as Jews were invited to participate more fully in European society, many surrendered aspects of their Jewish culture and identity to feel more comfortable in the emerging culture of modern Europe. Later, in Eastern Europe, some Jews enthusiastically joined the Communist revolution, exchanging their Jewish identity for a place in a movement they believed would usher in a new era of equality and progress. Today, we are witnessing another version of this familiar pattern. In some social and cultural circles, public opposition to Israel has become a badge of acceptance. Some Jews feel that gaining approval in these environments, particularly on social media, requires them to distance themselves from Israel or even openly condemn it. The barter has changed, but the tragedy remains: Jewish identity is once again being traded for public acceptance. Avraham taught us that standing alone requires courage. After October 7, we are once again discovering that our identity and our future cannot depend upon the approval of others. To be an Ivri is to remain faithful to our convictions even when the world stands against us.
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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MITZVOS, MONEY, AND MAKING A LIVING BECHOROT 29A BY RABBI SCHONBERG
YAKOV
CHARGING FOR MITZVOS The Rebbe receives a salary, the doctor sends a bill, the mohel accepts a fee, and the beis din charges for its services. Yet the Mishnah in Bechoros 29a declares that one who accepts payment for judging has his judgments invalidated, and one paid to testify has his testimony invalidated. Payment for certain Parah Adumah purification acts likewise disqualifies them. How can essential religious and communal services become paid professions? The answer requires distinguishing the mitzvah itself from expenses, lost earnings, professional availability, and communal support, but each allowance has different conditions.
FREELY GIVEN FREELY TAUGHT The Gemara derives the principle from Moshe's words: “I have taught you statutes and judgments as Hashem commanded me” (Devarim 4:5) and deduces: “”מה אני בחנם אף אתם בחנם: as Torah was received and transmitted freely, it must continue to be taught freely. This establishes that transmitting Torah is a responsibility that cannot be reduced to a commercial transaction. Nevertheless, someone unable to find free instruction must pay to acquire Torah: “Buy truth, and do not sell it” (Mishlei 23:23). Paying for one's education does not, by itself, authorize charging future students. Why this restriction? The Mishnah in Avos warns, “Whosoever gains advantage from words of Torah, forfeits his reward in the World to Come” (Avos 4:5). However, the Gemara distinguishes payment for the mitzvah itself from associated work. For example, transporting the materials necessary for Parah Adumah purification may be chargeable even though performing the purification ritual is not. Yet contemporary practice is for Rabbanim to accept payment for teaching Torah.
THE IDEAL RESPONSE Although not charging for mitzvos is ideal, it is difficult in practice to run a community on that basis. However, the Rambam complained bitterly about Rabbanim and Torah students who were paid for their services (Peirush HaMishnayos, Avos 4:5). The Beis Yosef cites the Rambam and notes that the Tashbetz had brought many proofs to refute the Rambam’s arguments and to strengthen the position of the Rabbanim and students who take payment from public funds. He notes
that it would certainly be an act of piety to earn a living through a trade and still learn Torah without taking payment for it. In a lengthy comment, the Rema promotes the Rambam’s ideal but adds that if one does not have enough to eat, he may work each day enough to sustain himself and spend the rest of the day and night studying Torah. However, since some rule that one may take from public funds for sustenance, it has become customary in all of Israel for the community to pay the Rav of the city so he does not need to work publicly and demean the Torah before the masses. But the Rema concludes that this is only if the Rav needs sustenance; if he is rich, he is prohibited from taking a fee (Yoreh De’ah 246:21).
FINANCIAL INDEPENDENCE Historically, several wealthy Rabbananim followed this ideal. Rashi not only did not take a salary, but also sustained all the many talmidim in his Yeshivah from his personal funds. In contemporary times, our community's Rav in London, Rav Yosef Zvi Dunner, took only a nominal salary when he was appointed Ravad of Rabbi Yosef Zvi Dunner London and did not request a raise during his nearly fifty years of service. He considered himself financially independent because he received a life pension from Germany. In 1936, at age 23 and still unmarried, he was appointed Chief Rabbi of East Prussia, a state appointment, and served in its capital, Konigsberg. He was arrested just two years later on Kristallnacht in 1938. Political conflict with Polish authorities prevented the Nazis from incarcerating him in Dachau concentration camp, and with Rav Shlomo Schonfeld's help, he obtained a visa to come to London. Although he served his State-funded position for just two years, he was entitled to a life pension from Germany, and being financially independent, he refused to take more than a nominal salary as Rav.
OTHER HETERIM The Gemara distinguishes performing
the purification ritual from bringing its materials. You may pay for transportation even when the mitzvah itself must be free. Similarly, you may pay for necessary travel, supplies, and certain accompanying services. In Nedarim 37a, Rav permits remuneration for supervising young pupils, sechar shimur. Rabbi Yochanan permits sechar pisuk te'amim, teaching the proper divisions or cantillation of Scripture. These explanations underpin allowances associated with teaching the Written Torah; they do not simply authorize selling Torah knowledge. Another allowance is sechar batalah, compensation for earnings genuinely lost through performing the mitzvah. The permit is based on the Yerushalmi, Nedarim (4:3), which says teachers are paid for being idle from other work, not for the teaching itself. This is called sechar batalah, reimbursement for the income he forgoes while teaching Torah. A worker who leaves paid employment to attend court need not bear that financial loss. For a judge, the Shulchan Aruch requires a recognizable loss of identifiable work (Choshen Mishpat 9:5). The possibility that a profitable opportunity might have appeared is insufficient.
SUPPORTING THOSE WHO SERVE Sechar batalah assumes that the person has another occupation that he cannot attend to, but a permanent Rebbe or Dayan may have no separate occupation from which to calculate lost earnings. Tosafos discusses officials and teachers supported from hekdesh funds because their public responsibilities prevented other employment. In Bechoros, the Rosh discusses whether Dayanim may accept payment for sitting in judgment and writes that if one’s entire income comes from this and he has no spare time to earn a living doing something else, one cannot expect him to die of starvation. Therefore, one is permitted to charge to earn a livelihood. Shulchan Aruch rules accordingly (Yoreh De’ah 246:5). Communal support therefore rests on broader grounds. Each
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individual has a responsibility to teach Torah, but community leaders also have a responsibility to ensure Torah education for all. The community must maintain those who devote themselves to its service; their support need not be limited to a casual laborer's hypothetical wage. The Tashbetz, Kesef Mishneh, Rema, Bach, and Shach provide grounds for sustaining Torah scholars and teachers and support communal Torah leadership with the dignity its responsibilities require. Otherwise, the pressures of earning would leave insufficient time to learn and teach, endangering Torah's continuity. Rav Moshe Feinstein strongly defends support enabling serious learning and teaching (Igros Moshe, Yoreh De’ah 2:116).
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Judicial payment requires special care. Equal contributions from both litigants address partiality, but do not alone permit charging for judgment. Genuine lost earnings or a properly constituted communal salary provide distinct justifications. When the community charges the Din Torah fee, the Dayanim have no personal interest in the legal decision. Unfortunately, not all Dinei Torah operate in this way. The Shach permits payment for arranging a pesharah, a compromise. Other authorities object that compromise is itself a mitzvah. Consequently, this allowance cannot simply be assumed to cover every private arbitration fee. The opening discussion on Bechoros 29a illustrates concern about incentives: an authorized examiner of firstborn animals receives the prescribed payment whether he permits the animal or not, and cannot repeatedly charge for examining the same animal. The arrangement discourages both paying for favorable rulings and unnecessary repeat examinations.
WITNESS, EXPERTS AND INVESTIGATORS An ordinary witness already knows what happened and must testify. Paying for that testimony differs from reimbursing genuine lost earnings. The Rema permits paying someone to observe an event so he can later testify (Choshen Mishpat 34:18). Before observing it, he had no obligation to report it. Likewise, an expert may be supplying professional analysis rather than eyewitness testimony. Beis Din must assess the service and any financial interest, rather than treating every expert as an ordinary paid witness. Rav Elyashiv accepted an investigator paid a fixed fee regardless of success. Payment contingent on winning creates a direct financial interest; payment for honest investigation is not automatically disqualifying.
22 OCTOBER 2026 HEALING AS A LIVELIHOOD The Ramban regards healing as restoring a person's lost health, a form of hashavas aveidah, restoring something lost. Shulchan Aruch therefore prohibits charging for medical knowledge and instruction themselves, while allowing compensation for effort and lost earnings (Nishmas Avraham, Yoreh De’ah 336:2). Nevertheless, an agreed fee raises a separate question. The Ramban holds that choosing a particular doctor can create a binding payment obligation; other authorities disagree. The Radbaz distinguishes cases where only one doctor is available, and the patient has no genuine choice. A desperate patient's promise to pay an excessive fee therefore does not necessarily justify any such demand. Rav Moshe explains ordinary professional fees more broadly: society needs trained, dedicated doctors. Years of costly preparation and full-time medical practice require a sustainable livelihood. If he had to earn a living elsewhere, it would divide his attention and undermine the professional dedication patients need. (Igros Moshe, Yoreh De’ah 4:52). Supporting someone who devotes his entire working life to an essential mitzvah is different from paying an occasional fee for performing that mitzvah.
TO ADVERTISE CALL 020 3906 8488 A MOHEL'S FEE AND A FATHER'S DUTY Following the Rashba, the Rema rules that a town's sole mohel must not prevent an impoverished father from arranging a bris by insisting on payment. Beis Din may rebuke and ultimately compel him to fulfill the mitzvah (Yoreh De’ah 261:1). Yet payment to mohalim has a long history. The Rambam criticizes depriving another mohel of his livelihood, even when the proceeds go to charity. The poskim discuss payment for travel, preparation, visits, follow-up care, lost earnings, and continuing availability. Choosing a particular mohel or requesting a specific time can raise additional considerations. These explanations depend on their circumstances; no single label validates every fee. A genuinely voluntary gift differs from an enforceable charge. Collecting for charity is another arrangement, but donating proceeds does not automatically cure an otherwise improper fee. Nor may one simply call an obligatory personal expense from ma’aser funds charity. For a bris on Shabbos, sechar Shabbos raises an additional question. Combining permissible payment for weekday visits with the overall service, havla'ah, can address it. Does remuneration diminish the mitzvah's joy? Some authorities differ on the omission of tachanun, depending on whether the mohel was paid, while others retain the usual practice.
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Bell Lane, Hendon NW4 Freehold terraced house
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Open-plan living and
Square feet (72 sq m)
kitchen
Move-in ready. Off-street parking for two cars. No overlooking from the rear.
5
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suite
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Garage Move-in ready EPC C
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Share of freehold
Northern line under a mile
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Eli-G Estates, Edgware, Golders Green & Hendon eli@eligestates.com
5 bed family home in NW4. Chain free, extended into the loft, with a 52 ft garden.
7 bed family home in NW11. Over 3,100 sq ft, chain free, with a unique brick Succah in the garden. Templars Avenue, Golders Green NW11
Holders Hill Crescent, Hendon NW4
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5
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7
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Lech-Lecha
This week’s Sidra is Lech Lecha, and it marks the beginning of the Jewish people’s story. Until now, the Torah has told us about the creation of the world, Noach and the flood, and the Tower of Bavel. In this week’s Sidra, we meet Avraham Avinu, the first of our forefathers. Avraham was very different from the people around him. At a time when many people believed in idols, Avraham discovered that there was one Hashem who created and guides the world. He was determined to share this message and to live a life of kindness, faith and courage. Hashem spoke to Avraham and gave him an extraordinary instruction: he was to leave his home, his family and the land where he had grown up, and travel to a new land that Hashem would show him. Hashem promised Avraham that he would become the father of a great nation, that his name would be remembered, and that through him all the families of the earth would be blessed.
Avraham did not know exactly where he was going, but he trusted Hashem. Together with his wife, Sarah, and his nephew Lot, he travelled towards the land of Canaan — the land that would one day become Eretz Yisrael. When Avraham arrived, Hashem promised him that this land would one day belong to his children. Avraham built an altar to thank Hashem and to show his love and loyalty. Wherever Avraham travelled, he tried to teach people about Hashem and encourage them to live good and kind lives. Soon afterwards, there was a famine in the land. Food was difficult to find, so Avraham and Sarah travelled to Egypt. Avraham was worried that the Egyptians might harm him because Sarah was so beautiful. Hashem protected them, and they were eventually able to return safely to Eretz Yisrael. Avraham and Lot had both become very wealthy, with many animals and servants. Eventually, there was not enough room for both families
Avraham would have children, even though he and Sarah were already very old. Hashem also promised that Avraham’s descendants would become a great nation and inherit Eretz Yisrael. Avraham’s name was originally Avram, but Hashem changed it to Avraham, meaning “father of many nations”. Sarai’s name was also changed to Sarah. These new names showed that they were beginning a new and important chapter in their lives. Lech Lecha teaches us to have faith, even when we do not know exactly where life is taking us. Avraham left everything familiar because he trusted Hashem’s plan. He also teaches us to be kind, brave and generous, and to stand up for what is right. Next week, we will read about the birth of Avraham and Sarah’s son, Yitzchak, and the special visitors who come to their tent.
to live together peacefully, and their shepherds began to argue. Avraham did not want a disagreement to spoil their relationship. He told Lot that they should separate and let each choose a different area to live. Avraham generously allowed Lot to choose first. Lot chose the fertile land near the city of Sedom, while Avraham remained in the land of Canaan. Hashem once again promised Avraham that the land would belong to his descendants. Later, Lot was captured during a war between several kings. When Avraham heard what had happened, he immediately gathered his men and went to rescue him. Although Avraham’s group was much smaller, he bravely defeated the powerful army and brought Lot home safely. This teaches us how much Avraham cared for his family and how willing he was to help someone in need. Towards the end of the Sidra, Hashem made a special covenant with Avraham. Hashem promised that
Word Wheel ASK AN ADULT... ...WHAT IS THIS? O T The goal of a word wheel puzzle is to create as many words possible with the letters in the word wheel.
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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. Last Weeks Big Word was
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COVENANTS
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Jokes
Q: What do you give a scientist with bad breath? A: Experi-mints! Q: What did the picture do to end up in jail? A: Nothing. He was framed! Q: What musical instrument would you find in a bathroom? A: A tuba toothpaste!
Riddles Halachically, what do the following
days have in common: 21 Cheshvan, 3 January, 15 Iyar
1. History Repeats Itself 2. Long Time No See
— בהצלחהand enjoy the puzzle!
12 2
Dingbat Answers
Circle specific digits in the grid so they sum up exactly to the target provided on the sides
13 4 22 18 11 7
They are the days outside Israel after which you no longer have to repeat Shmoneh Esrei prayer if you forgot whether or not you: Said “Mashiv Haruach u’Morid Hageshem”, Said “Tal U’Matar”, Omitted the above
Sum UP
3. Odds and Ends 4. Garden Party
5. Takeover Bin 6. I Stand Corrected
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