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THE LARGEST CIRCULATED JEWISH NEWSPAPER IN THE UK!

Free Valuation call today

020 8203 2111 24 SEPTEMBER 2026 / 13 TISHREI 5787

@TheJewishWeekly 430

ONE HOUSE: ENDLESS POSSIBILITIES Give Israel’s next generation the opportunity to learn, grow and thrive FIND OUT MORE INSDIE

BRITISH JEWRY IS SPEAKING. IS ITS LEADERSHIP LISTENING? EDITORIAL BY YOSSI SAUNDERS

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For two consecutive weeks, The Jewish Weekly has said what growing numbers of British Jews believe but too many communal leaders appear unwilling to confront. We have been accused of using strong language. We have been called irresponsible, divisive and even dangerous. Yet the response from our readers—in messages, conversations, kosher shops, shuls and around Shabbos tables—has revealed something far more important than the outrage of the communal establishment. It has exposed a widening gulf between many ordinary Jews and some of those who claim to represent them. Last week, we criticised Progressive Judaism’s rabbis Charley Baginsky and Josh Levy for meeting Energy Secretary Ed Miliband and offering what appeared to be an

alternative Jewish voice in support of action against Israel. That intervention came after the Chief Rabbi and Britain’s principal Jewish representative organisations had made a concerted case to the Government against sanctions. These rabbis did not merely differ with one

individual. Their intervention risked undermining the collective representations made on behalf of British Jewry at an extraordinarily dangerous time. People may disagree with our choice of words. But they must address that central issue. When Israel is being isolated, when its enemies are searching for Jewish voices with which to legitimise sanctions, and when British Jews are facing unprecedented hostility, what is achieved by communal figures publicly weakening the case made by the Chief Rabbi and our leading organisations? The Jewish Leadership Council’s chairman, Keith Black, condemned our front page as “irresponsible” and described its language as deeply concerning. He suggested that such journalism does our enemies’ work for them. Continued on page 2

2 NEWS Continued from page 1 Mr Black is entitled to criticise us. But we are equally entitled to ask him—and the organisation he chairs—some direct questions. Whose side are you on when Jewish religious leaders help to provide political cover for punitive measures against Israel? Do you believe those rabbis were right to approach Mr Miliband? Do you support sanctions connected with the West Bank? Does your condemnation represent your personal opinion, or the official position of the JLC? Most importantly, why was some of the strongest language heard from the JLC directed at a small Jewish newspaper defending Israel, rather than at those whose intervention weakened the united communal case? Mr Black and the JLC were sent specific questions and offered a full opportunity to respond. They did not do so. This debate is not taking place in a vacuum. Anti-Israel rhetoric does not remain safely contained in Westminster meetings, newspaper columns or social-media arguments. It is repeatedly redirected towards Jews wherever they happen to live. Following the murderous terrorist attack at Heaton Park Hebrew Congregation, this newspaper interviewed a worshipper who had stood on the other side of a glass door

TO ADVERTISE CALL 020 3906 8488 as the attacker tried to force his way inside. According to that eyewitness, the terrorist screamed words to the effect: “You kill children in Gaza. I am coming to kill you and your children.” The Jewish man confronting him had never fought in Gaza. He had never killed anyone. He was simply a Jew attending shul on Yom Kippur. And now we have learnt that Manchester’s Jewish community have narrowly escaped another terrible attack. Police disrupted a suspected plot following a longrunning operation, arresting two men. The full circumstances will properly be determined by the authorities and courts, but the frightening reality is unavoidable: while communal grandees argue about whether our newspaper’s language is too robust, police are working to prevent potentially catastrophic violence against Jews. Elsewhere, an Israeli was murdered in a terrorist shooting shortly before Yom Kippur. Shots were fired outside the Sons of Jacob synagogue in Canada during Yom Kippur. Naria Leiter, son of Israel’s ambassador to Washington, Yechiel Leiter, has been seriously wounded in a vehicleramming attack. His brother, Major Moshe Yedidya Leiter, was killed fighting in Gaza in 2023. These incidents are not interchangeable, and responsibility for terrorism belongs to

the terrorists. But they demonstrate the deadly atmosphere in which today’s arguments about Israel are taking place. When accusations that Israel deliberately murders children are endlessly repeated, Jews thousands of miles away can be made to answer for them. Those who lend credibility to inflammatory or misleading narratives about Israel cannot simply pretend that their words carry no consequences beyond the meeting room. That is why we will not apologise for standing up for Israel. We accept that our language will sometimes make people uncomfortable. Newspapers should be scrutinised, and we are not beyond criticism. But communal unity cannot mean that ordinary Jews remain silent while public figures weaken Israel’s position and then denounce anyone who objects. Many readers have told us that they agree with our central message. Their voices rarely receive the same prominence as statements issued by well-funded institutions, but they are no less Jewish and no less entitled to be heard. Those who remember the moral clarity of Lord Sacks must ask what he would make of a community in which some leaders reserve their sharpest condemnation not for those isolating Israel, but for a Jewish newspaper refusing to remain silent. This is also why support for genuinely

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24 SEPTEMBER 2026 pro-Israel Jewish media matters. Other communal newspapers have received substantial financial backing. Meanwhile, organisations and businesses whose very purpose is connected with Israel often direct their advertising budgets elsewhere, while publications prepared to defend Israel without embarrassment are expected to survive on conviction alone. We therefore make a straightforward appeal. If you are a charity, business or organisation that believes Israel deserves a fair hearing, support the media willing to provide it. Advertise with us. Sponsor our work. Help us extend our reach. And if you are in a position to offer serious financial or strategic backing, speak to us. This is not about purchasing favourable coverage. It is about ensuring that an unapologetically pro-Israel voice continues to exist. We will continue asking difficult questions—even when powerful individuals would prefer that we did not. We will defend Israel, challenge communal complacency and give a voice to those who believe their leadership is no longer listening. British Jewry is speaking. The question is whether its leaders are finally prepared to listen.

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AMBASSADOR’S SON FIGHTING FOR LIFE AFTER TERROR ATTACK BY MARTIN KENT

The son of Israel’s Ambassador to the United States was fighting for his life on Wednesday night after being critically injured in a terrorist ramming attack near the Maccabim checkpoint on Route 443. Naria Dov Leiter, a reservist aged around 30 from the Shomron community of Eli, suffered a serious head injury when a Palestinian terrorist accelerated his vehicle towards Israeli security personnel stationed at the checkpoint. Forces at the scene immediately opened fire and eliminated the terrorist, who was subsequently identified as Mahmoud Mohammed Mahmoud Suleiman, 29, from

Beit Ur al-Tahta. Magen David Adom paramedics, assisted by an IDF medical team, provided emergency treatment before Naria was rushed to Jerusalem’s Shaare Zedek Medical Centre. He arrived unconscious and was placed under sedation and ventilation as doctors battled to save his life. Naria is the son of Dr Yechiel Leiter, Israel’s Ambassador to the United States. The ambassador immediately began travelling back to Israel to be alongside his son and family after receiving news of the devastating attack. In an emotional statement, Ambassador Leiter thanked the IDF, the medical team at Shaare Zedek and Jews throughout Israel and around the world who had begun davening for his son. “Naria needs a miracle,” he said, expressing his belief in the power of tefillah and in the miracles that can occur when the Jewish people unite. The latest tragedy is particularly painful for the Leiter family. Naria’s

older brother, Major Moshe Yedidya Leiter Hy”d, was killed while fighting Hamas terrorists in northern Gaza in November 2023. A former commander in the elite Shaldag unit, he was killed while inspecting a booby-trapped tunnel shaft in Beit Hanoun. Despite losing his brother, Naria continued serving Israel and completed hundreds of days of reserve duty on several fronts following the October 7 massacre. This attack also exposes the human consequences of the international campaign of sanctions and pressure directed against Jews and Jewish communities in Judea and Samaria. Sanctions are often discussed in distant diplomatic language, but the people being targeted and undermined are families living on the front line of Palestinian terrorism. While Jewish residents and soldiers are condemned, restricted and sanctioned, terrorists continue attempting to murder them. Behind every political decision are real Jewish lives, real families and, tonight, parents desperately praying that their son will survive. Defence Minister Israel Katz praised the soldiers who eliminated the terrorist and

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offered his support to the Leiter family. Shomron Regional Council head Yossi Dagan said the entire community was united in prayer and would provide the family with every possible form of assistance. Leiter’s condition has stabilised after several operations, but he remains critically ill following yesterday’s terrorist ramming attack. Amid the family’s anguish, there was also a moment of joy. His heavily pregnant sister Sarah came to Shaare Zedek Hospital to be near him, went into labour and gave birth to a baby girl overnight. She is now recovering just 40 metres from her wounded brother. Across Israel and throughout Jewish communities worldwide, people were urged to recite Tehillim and undertake mitzvos as a zechus for Naria’s recovery. The family has specifically requested that everyone daven for: Naria Dov ben Chana ‫נריה דב בן חנה‬ May Hashem send him a complete and immediate refuah sheleimah among all the sick and wounded of Klal Yisrael.

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24 SEPTEMBER 2026

POLICE FOIL SUSPECTED YOM KIPPUR TERROR PLOT AGAINST MANCHESTER JEWS BY MARTIN KENT

Counter-terrorism police have disrupted a suspected plot to attack Manchester’s Jewish community after arresting two men shortly before the beginning of Yom Kippur. The suspects, both aged in their thirties, were arrested on Newton Street in central Manchester on Sunday afternoon as Jewish families across the city prepared to observe the holiest day of the Jewish calendar. They were detained under Section 41 of the Terrorism Act 2000 and subsequently transferred to a police station in London, where they remained in custody. Officers obtained warrants allowing investigators to hold both men until Sunday, September 27, while enquiries continue. Police described the operation as a long-running, proactive counter-terrorism investigation which led to the disruption of what officers believe was a planned attack against the Jewish community in the Manchester area. Searches were also conducted at addresses in Liverpool and Salford, with Greater Manchester Police and Merseyside Police assisting the Metropolitan

Police-led investigation. Officers stressed that several lines of enquiry were still being pursued and that further investigative activity was expected. Deputy Assistant Commissioner Vicki Evans, the Senior National Coordinator for Counter Terrorism Policing, said officers were acutely aware that news of the suspected plot would cause renewed anxiety among British Jews, particularly during the High Holy Day period. She sought to reassure residents that counter-terrorism officers were working closely with local police and communal organisations to protect both the Jewish community and the wider public. Police said they did not believe there was any continuing threat connected to the alleged plot, but urged members of the public to remain vigilant and immediately report any suspicious behaviour. The timing of the arrests caused particular alarm because they came shortly before Yom Kippur and close to the first anniversary of the deadly terrorist attack at Heaton Park Hebrew Congregation Synagogue. On Yom Kippur last year, terrorist Jihad Al-Shamie drove a vehicle at people outside the Crumpsall synagogue before

attacking worshippers with a knife while wearing a fake suicide belt. Melvin Cravitz, 66, and Adrian Daulby, 53, lost their lives in the attack. The Community Security Trust described the latest suspected plot as “utterly chilling” and said it provided another reminder of the severe terrorist threat presently facing Jewish communities. CST thanked the police and security agencies for protecting British Jews throughout Yom Kippur and urged community members to remain calm but alert. The Jewish Representative Council of Greater Manchester warned that security measures could only treat the symptoms of the problem. It called upon the Government to intensify its efforts to confront the hatred and extremism being promoted in places of worship and other community spaces.

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The organisation said Britain must do more than protect Jews from the next terrorist attack and must confront those spreading the poisonous ideology which motivates individuals to target Jewish people. The arrests will provide some reassurance that police acted before lives were lost. However, the alleged plot is another frightening reminder that British Jews require extraordinary levels of security simply to attend shul and observe their holiest religious days.

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24 SEPTEMBER 2026

BURNHAM DEFENDS ISRAEL SANCTIONS DURING FIRST TRUMP MEETING BY SHELLEY GROVE

Prime Minister Andy Burnham has strongly defended the British Government’s decision to impose sanctions connected to Israeli settlements during his first face-to-face meeting with US President Donald Trump. The two leaders met on the sidelines of the United Nations General Assembly in New York, with their talks covering a wide range of international issues including Israel, Iran, Ukraine, trade, energy and immigration. But it was Britain’s latest action against Israel that provided one of the most significant moments of their public appearance. Asked about the UK’s decision to ban imports from Israeli settlements in the West Bank, President Trump initially said he was not familiar with the move and turned to Burnham to explain the Government’s position. Burnham defended the policy, arguing that Britain had acted following Israel’s advancement of plans connected to the E1 area. The Prime Minister said his Government remained committed to a twostate solution and believed that failing to

respond to settlement expansion would undermine that objective. Burnham also stressed that Britain continued to condemn the Hamas terrorist attacks of October 7 and would challenge antisemitism. Trump responded by noting that he had heard a “very strong condemnation” of antisemitism from the British Prime Minister. Foreign Secretary Ed Miliband has been central to the Government’s increasingly critical approach towards Israel and its settlements policy. Burnham said the measures introduced by Miliband were intended to ensure that Britain’s diplomatic statements were backed by action. The sanctions issue has caused anger in Israel and concern among many British Jews, particularly at a time when the Jewish community continues to face heightened antisemitism and Israel remains confronted by serious security threats. The United States has taken a different approach. Secretary of State Marco Rubio has made clear that Washington does not intend to follow Britain in imposing sanctions against Israeli settlements. Despite their differences over Israel and other foreign policy issues, the first

meeting between Burnham and Trump appeared cordial. Trump spoke positively about the Prime Minister and suggested that relations between Britain and the United States had improved since the departure of Burnham’s predecessor, Sir Keir Starmer. Burnham similarly emphasised the importance of maintaining the longstanding relationship between London and Washington. The leaders also discussed Iran, with Trump expressing optimism that an eventual agreement could be reached between Washington and Tehran. The President has maintained a strongly confrontational position towards the Iranian regime while insisting that preventing Tehran from obtaining nuclear weapons remains a central American objective. Trump and Burnham nevertheless remain divided on several major

international questions, including aspects of Middle East policy and the future of the Chagos Islands. For Israel and Britain’s Jewish community, however, the exchange over sanctions was particularly significant. Rather than distancing himself from the measures while standing alongside one of Israel’s strongest international allies, Burnham publicly defended his Government’s decision — confirming that its tougher policy towards Israeli settlements remains firmly in place.

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WHEN EDUCATION IS DISRUPTED, ISRAELI CHILDREN FALL BEHIND.

Newly released OECD data reveals a stark national picture:

of Israeli teenagers are below baseline proficiency in maths

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

out of 38 OECD countries for reading

out of 38 OECD countries for maths and science

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

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BLAIR UNVEILS $2.45 BILLION GAZA RECOVERY PLAN BY SHELLEY GROVE

Former British Prime Minister Sir Tony Blair has unveiled a six-month programme aimed at beginning Gaza’s reconstruction while removing Hamas from power. Addressing diplomats and international donors in New York, Blair said the US-led Board of Peace was ready to move “from preparation to implementation”. The proposed $2.45 billion package covers 66 projects designed to restore essential services and establish the foundations for longer-term recovery. The programme includes repairing homes, roads, schools and hospitals, improving water and sanitation, expanding food and fuel deliveries and preparing temporary accommodation ahead of winter. Plans also include rebuilding Gaza’s communications network, judicial system and commercial infrastructure. However, implementation depends upon Hamas surrendering its weapons and relinquishing control to a Palestinian

technocratic administration. An international stabilisation force and trained Gazan police would provide security, while tunnels and other terrorist infrastructure would be dismantled. Reconstruction would begin in Rafah before moving northwards through Khan Younis, the central camps, Gaza City and northern Gaza. Israeli forces would withdraw gradually as Hamas is disarmed and civilian control is established. Blair said Palestinians needed “a solution” rather than slogans, arguing that Gaza could never be free while governed by a terrorist organisation using it as a base for war against Israel. Major obstacles remain. Israel has reportedly rejected elements of the proposed phased disarmament and withdrawal process, while only $280 million of approximately $18 billion pledged by international donors has so far been transferred. Officials nevertheless described the plan as Gaza’s best opportunity for peace, security and eventual prosperity.

24 SEPTEMBER 2026 KLBD KASHRUT ALERTS 23/09/2026

The following Princes products previously containing Mackerel and approved Parev are now made with Jack Mackerel (a different species of fish). They are Not Kosher due to shared production equipment with non-kosher products. Princes Jack Mackerel Fillets Extra Virgin Olive Oil Princes Jack Mackerel Fillets Sunflower Oil Princes Jack Mackerel Fillets Rich Tomato Princes Jack Mackerel Fillets Spicy Tomato

Please note that Jack Mackerel is a kosher species of fish and other products which fall under our general guidelines for canned fish would be permitted. The latest KLBD Guidelines for Canned Fish are as follows: Reputable brands of kosher species of fish, canned in brine, water or vegetable oil are generally permitted. Products known to be manufactured on lines used for non-kosher products are listed as NK. It is advisable to avoid products bearing an allergen warning relating to shellfish, crustaceans or molluscs. To check which canned fish are approved see www.isitkosher.uk. Previously permitted under general guidelines, Supermarket Own Label Canned Butter Beans are now Not Kosher due to shared use of equipment. As previously advised, Supermarket Own Label Canned Red Kidney Beans, Mixed Beans, Garden Peas, Marrowfat Peas, Mushy Peas and Processed Peas remain Not Kosher. Other plain, canned vegetables and beans in water or brine would still be approved under general guidelines, provided that there are no added ingredients other than salt and preservative. See www.isitkosher.uk. It is preferable, whenever possible, to buy products with a hechsher. KLBD Kashrut Division Tel: 020 8343 6247 | www.kosher.org.uk | www.isitkosher.uk

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WAZZA REVEALS HIS JEWISH ROOTS BY FREDDY JONES

Former England and Manchester United star Wayne Rooney has revealed that he has Jewish ancestry through his mother’s family. The remarkable discovery features in the fourth episode of the Disney+ documentary series The Real Rooneys, which follows the football legend, his wife Coleen and their four sons. Rooney, 40, said he had recently learned that the family of his maternal grandmother, Pat Morrey, were Polish Jews. His mother, Jeanette, told him that his great-grandmother had fled Poland and settled in Liverpool. Her surname is believed to have been Greenburg. Because the connection runs through an unbroken maternal line, a producer explained that, according to traditional Jewish law, Rooney would be considered

Jewish. The former striker, who was raised as a Catholic, replied that he had often wondered why his family was not Jewish. He then jokingly suggested that a future programme about his newly discovered heritage could be called “Roo the Jew”. The revelation emerged during a family journey to Poland with Rooney’s two youngest sons, Kit, ten, and Cass, eight. Kit’s school project about the Second World War inspired the family to visit Krakow and Auschwitz. It was Rooney’s second visit to the former Nazi concentration and extermination camp, having previously travelled there with England teammates during Euro 2012. Reflecting on the Holocaust, Rooney said it was impossible to comprehend how human beings could inflict such horrors upon others. Coleen said her husband has always been fascinated by history, different cultures and the values of communities around the world.

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24 SEPTEMBER 2026

World ORT Welcomes First New School United Hatzalah’s Ruderman Mobile to Its Global Network in Four Years Emergency Clinic returns to Jerusalem

World ORT has affiliated a new school to its global network for the first time in four years, welcoming Colegio UE Moral y Luces “Herzl-Bialik” in Caracas, Venezuela. The milestone arrives as Venezuela’s Jewish community works to rebuild after the earthquakes that struck the country in June. Founded in 1946, the school serves a Jewish community of some 4,000 people and enrols 332 students from preschool through high school. The affiliation will strengthen its academic offering and raise its profile within the local community. The relationship predates the formal affiliation as students from the school have previously taken part in World ORT’s Ecology Summer School. World ORT had also been active in Venezuela previously, running education and vocational programs across the country, training students and craftsmen in trades including plumbing, electricity, and oil-industry crafts. Dov Ben-Shimon, World ORT Chief Executive Officer, said: “We are honored to officially welcome Colegio UE Moral y Luces ‘Herzl-Bialik’ to the World ORT network. “This affiliation has been years in the making, but its timing could not be more meaningful. Venezuela’s Jewish

community is still recovering from the earthquakes that struck in June, and this school no longer has to face that recovery alone. It now has the full strength of a global network behind it, exactly when it’s needed most.” Deborah Mizrahi de Sananes, the school’s Board President, said: “We are deeply honored to become part of the World ORT network, connecting our students and educators with a worldwide community that shares our values of excellence, innovation, Jewish identity, and social responsibility. “This year, as we celebrate 80 years serving the Jewish community of Caracas, joining the World ORT network is a natural next step: it connects our legacy with a global vision for the future, creating new opportunities for our students, educators, and families.” The affiliation comes after years in which Venezuela’s Jewish community, and the country more broadly, has navigated significant political and economic challenges. In June, two devastating earthquakes struck Venezuela; while no members of the school community were physically harmed, the disaster affected many families and caused serious damage to the school’s facilities.

Protecting Bris Milah in the UK. Since 1745, The British Initiation Society (BRIS) has been at the forefront of protecting the right of our community to perform Bris Milah in the UK. Now more than ever, with increased challenges to Bris Milah this is a vital part of our role. For generations, BRIS has proudly served the Jewish community, enabling us to perform Bris Milah at the highest standard and supporting families at every step.

For the tens of thousands of tourists spending Sukkot in Israel, getting sick or injured can bring lots of challenges and uncertainty. This is why United Hatzalah, the Ruderman Family Foundation and the YMCA are proud to offer urgent medical care in the Ruderman Mobile Emergency Care Clinic located outside the YMCA at 26 King David Street in Jerusalem. Jay Ruderman, President of the Ruder-

man Family Foundation: “Sukkot brings visitors from around the world to Jerusalem, and we want them to know that accessible medical care is close at hand if they need it. Together with United Hatzalah and the YMCA, we’re

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Today, BRIS continues to provide training, guidance and continuing education for the approximately 60 registered Mohelim and maintains established standards for their inclusion on its register of Mohelim. Together they perform over 1,500 Brissim annually across the UK & beyond.

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bringing the Ruderman Mobile Emergency Care Clinic back to the heart of the city to serve tourists and residents alike. Over the past year, the clinic has cared for people in communities across Israel and during emergencies. Its return for the holiday reflects our commitment to caring for one another and to strengthening the bond between Israel and Jews around the world.” United Hatzalah Founder and President Eli Beer said: “United Hatzalah’s mission is clear: to save lives anytime, anywhere, and to anyone in Israel who needs us, including the many family members, friends and tourists visiting for the holiday season. Sukkot brings a significant influx of overseas visitors to Israel and to our beloved Jerusalem. Thanks to the Ruderman Family and the Ruderman Mobile Emergency Care Clinic we are able to bring physicians, paramedics and advanced medical equipment directly into one of the areas most heavily frequented by visitors and the people who need it.”

Looking for a Mohel? Search the BRIS register of Mohelim by name or location at bris.org.uk/find-a-mohel/

Mohelim included on the BRIS register practice independently. Families engage their chosen Mohel directly and each Mohel is responsible for the service he provides. BRIS does not provide or supervise individual Bris Milah services. BRIS is a cross-communal organisation under the auspices of the Office of the Chief Rabbi and takes halachic guidance from the London Beth Din. The Initiation Society. Charity no 207404

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24 SEPTEMBER 2026

King Solomon High School Faces Closure as Pupil Numbers Plummet BY MARTIN KENT

King Solomon High School could close next summer after its governing body launched a formal consultation over the future of the Jewish secondary school. The voluntary-aided school in Barkingside, Ilford, is facing serious financial difficulties following a sustained decline in pupil numbers. Governors are proposing that the school should close on August 31, 2027, although they have stressed that no final decision has yet been taken. King Solomon currently has 515 pupils across Years 7 to 11, despite having capacity for 900. Its latest Year 7 intake was particularly concerning, with only 55 pupils admitted through the normal admissions process against 180 available places. This means that almost 70 per cent of the year group’s places remained empty. The school’s financial position has consequently become increasingly difficult. Its in-year deficit for April 2026 to March 2027 is projected to reach approximately £808,729, taking its cumulative deficit to around £916,851. Governors considered keeping the school open until August 2028, allowing its present Year 10 pupils to complete their

GCSEs there. However, the consultation document says this would increase the projected cumulative deficit to approximately £2.38 million by March 2028, with further costs accumulating before closure. The school has also suffered from pupils moving elsewhere. During the last academic year, 71 students transferred from King Solomon to other Redbridge schools, while only 11 pupils joined through inyear admissions. The consultation document suggests that parental decisions may have been influenced partly by the school receiving two consecutive “Requires Improvement” Ofsted judgements. Changing demographics have also played a major part. Redbridge’s Jewish population has fallen from 14,796 in 2001 to 6,431 in 2021. Only around 20 per cent of King Solomon’s current pupils are Jewish, with the school now serving a largely multi-faith community while maintaining its Orthodox Jewish ethos. Alternative proposals have been considered, including reducing the school’s admission number from 180 to 120, cutting expenditure, sharing services, merging with another school or joining an academy trust. However, no trust or education provider has yet been identified

that is willing and able to assume responsibility for the school’s growing deficit and falling enrolment. Closure would remove the only statefunded, co-educational Jewish secondary school in the immediate area. Other Jewish secondary schools are located between approximately eight and 24 miles away, and there is no guarantee that suitable places would be available. If closure goes ahead, pupils completing Year 11 next summer would finish their GCSEs at King Solomon. Younger pupils

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would need to transfer to other schools from September 2027, with additional arrangements promised for vulnerable children and those with special educational needs or education, health and care plans. The consultation will remain open until 11.59pm on November 3. Governors will then decide whether to withdraw, amend or proceed with the proposal. If they proceed, a statutory notice and further fourweek representation period will follow before Redbridge Council makes the final decision.

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Rabbi YY Schochet launches JoyWorks: Jewish Wisdom for a Happy Life

ing his new book, JoyWorks: Jewish Wisdom for a Happy Life, at a special event at Mill Hill Synagogue on Thursday 8 October at 7.30pm. Published by Mosaica Press, JoyWorks

joy and inner strength.” Rabbi Schochet said: “I wanted to write a book about joy that wasn’t simply telling people to smile more or think positively. People experience disappointment, loss, anxiety, fractured relationships and all sorts of challenges. The question is how we can develop genuine inner joy without denying any of that. JoyWorks draws on the extraordinary depth of traditional Jewish wisdom and brings it into the realities of everyday life.”

The launch event, entitled “The Bright Side: Unlocking Joy in Everyday Life,” will feature Rabbi Schochet in conversation with Lady Valerie Mirvis, followed by a book signing. It takes place from 7.30– 8.30pm in the Annie & Samuel Levy Hall at Mill Hill Synagogue, with refreshments provided and a special discount on books purchased at the launch. JoyWorks: Jewish Wisdom for a Happy Life is available from Jewish bookstores and online at joyworks.uk.

is a groundbreaking exploration of joy and what it takes to achieve genuine, lasting happiness. Drawing extensively on timeless Jewish wisdom, and combined with a powerful blend of insights from modern psychology, Rabbi Schochet explores an idea that runs counter to much conventional thinking about happiness: that joy need not simply be the result of life going well, but can itself become a way of thinking and living that helps us navigate life when it does not. The book takes the reader through themes including gratitude, reframing, trust, identity, forgiveness, faith in the face of adversity and the danger of “toxic positivity,” offering practical tools alongside the Jewish teachings and stories that underpin them. The book has already received endorsements from leading rabbinic and international figures, including Rabbi Zev Leff, Rav of Moshav Matityahu, who praised its understanding of simchas hachayim — the ability genuinely to enjoy life itself — and the late Dr Edith Eger, Holocaust survivor, renowned clinical psychologist and bestselling author of The Choice, who described JoyWorks as offering a path towards “greater

“

Rabbi Yitzchak Schochet, Senior Rabbi of Mill Hill Synagogue, international lecturer, broadcaster and popular “Ask the Rabbi” columnist for this paper, is launch-

24 SEPTEMBER 2026

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Letters to the Editor Please note: The views of the letters do not necessarily reflect the views of this newspaper. Letters may be edited and publication is at the discretion of the editor.

THERE IS PROBABLY SOMETHING WRONG WITH THIS LETTER SO DON'T BE OFFENDED! Dear Editor, In today’s cancel-culture climate, public debate can feel rather like trying to assemble flat-pack furniture while wearing oven gloves: technically possible, but one false move and somebody declares you a menace to society. A rabbi is expected to speak — provided his words have first passed

through a focus group, three sensitivity readers and a committee whose principal qualification is never having offended anyone. A politician is expected to have convictions — preferably ones so flexible that they can be folded into a handbag. And the rest of us are encouraged to express ourselves freely, as long as our views are identical to everybody else’s. So, it is genuinely refreshing to see a newspaper willing to call things out plainly, rather than hiding behind the latest fashionable vocabulary or pretending that obvious problems disappear if we use sufficiently careful language. There is a growing habit of treating straightforward truth as somehow more dangerous than dishonesty. Apparently, it is now better to say nothing at all than

24 SEPTEMBER 2026

risk saying something someone may dislike. But a community cannot be led by permanent caution; nor can serious issues be tackled through euphemism, nervous glances and statements that read as though they were drafted by a corporate legal department during a fire drill. Of course, nobody is asking for rudeness for its own sake. Good journalism should be fair, accurate and responsible. But fairness does not mean false equivalence, and responsibility does not mean cowardice. Sometimes the truth is uncomfortable. Sometimes people deserve to be challenged. And sometimes the Emperor is, in fact, wearing no clothes — even if he has described them as an inclusive, sustainable and values-led outfit. Please continue to publish with courage, clarity and a willingness to say what many are thinking but are increasingly afraid to say. Yours faithfully, Hmmm will I be canceled if I share my name? Let's say F.C.

YOU ARE JUST MISSING THE POINT

I want to reply to a response you recieved in your letters section last week. Written by Dan, the chair of Brondesbury Park United Synagogue in response to your article ' UNITED SYNAGOGUE… IT’S TIME TO LEAVE THE BOARD!!!' Dan, you are missing the point that Yossi is raising. It’s time for Jews in the UK to stop capitulating outwards. It serves the purpose of the Jew-hater, not the Jew-defender. By denigrating Israel in any way in earshot of the UK parliamentarians we serve the purposes of those who come against us. We can have our own personal politics and opinions. We can have our own private ideals on what Israel should be. However, we must stop doing the work of the Jew-hater for them, at these times - this is what many and even most of our senior representatives (Chief Rabbi very much excluded) have been and continue to do. It serves a weak-willed purpose of trying to appease and win sympathy and support: instead it does the opposite. If even our own senior leadership regularly fail to unconditionally defend the Jewish state to UK leadership - this erodes hope and serves the opposition agenda. Not the continued survival of the Jewish people in Israel and the Diaspora.

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WHAT WORDS/// WHAT REALLY APPRECIATES? BY RABBI NAFTALI SCHIFF

Apparently I was born during the last service on Yom Kippur, Neila! Yes, it’s truemy British passport records me as Neil. The Israeli one however registers the name given at my brit - Naftali and that way being known as an ‫אפס‬- Nil for evermore was narrowly avoided! So, as we approached the final closing of the Heavenly Gates on Yom Kippur this year, and another birthday was marked, I quipped to the congregation that “there clearly standeth before you a depreciating asset!” If for the past 24 hours we have harnessed our thoughts for the day; if we have been focussed and successfully connected with our spiritual essence, our neshama, as our body recedes from being the centre of attention, towards the end of the holy day, we may now, even if just a brief moment, be able to grasp the qualitative difference between body and soul. We may be at a point of appreciating that material things are, by definition, depreciating assets. Thats not to denigrate their importance, rather to add a crucial perspective on a healthy life’s long term investment plan. Cars, houses, clothes, technology and, dare I say, our bodies are necessarily a depreciating asset class. However well we maintain them, all physical things eventually wear down. Paint fades, machinery slows, joints creak, fashion inevitably moves on, hair changes colourif it remains at all. The physical world is finite and therefore, ultimately both fleeting and fragile. The soul is different. It transcends time and even space. (Which is perhaps why we bless those in mourning with ‫המקום‬ ‫ינחם‬. The comfort of referencing Hashem as ‫ם‬-‫ מקו‬in this context is to be cognisant of bonds beyond the temporal “here and now”- and that a connection with Hashem and and with departed souls too, reach way beyond the confines of a physical, material world). The good news about the march of time for both you and I, is that the neshama,

AUTHENTICITY

HUMILITY

and we all have one, is not limited by age or physical condition. On the contrary, the more we invest in our own spiritual and soulful growth, the deeper and more everlasting our connection with that which is unconstrained by time and place. It is self evident that character can advance, wisdom and understanding can grow. Faith and belief can strengthen and deepen. Kindness can multiply. A life devoted to values, relationships, responsibility and purpose can mature with every passing year. The soul connects with the transcendence of an Infinite Creator, an investment that appreciates with the passage of time. However, this does not happen automatically. But It’s a certainly a choice we can all make. Some people simply grow older. Others grow. The body may become a little less flexible, but the person within can become infinitely more substantial. We potentially feel something of this towards the end of Yom Kippur. For twenty-five hours we step away from food, drink, physical comfort and outward appearance. Fashion labels become irrelevant. The usual measurements by which society often assesses people, what we own, what we earn and how we look, at least temporarily lose their hold over us. The Midrash says that on Yom Kippur we each resemble spiritual entities, angels. We do not eat or drink, we stand together in prayer and, ideally, we let go of the ego, and have the potential to achieve connections of genuine shalom with one another, with true self and with the Infinite. We do not actually become angels. Nor does Judaism encourage us to reject our bodies nor overly engage in abstinence of the ascetic. The body is precious, a remarkable instrument through which we

BALANCE

ASPIRATION

live, love, give and achieve. But ultimately, the body is a tool , a means to an altogether transcendent and everlasting potential. It is not the whole or apex of who we are, or that which we can become. By Ne’ilah, if we have genuinely connected, we may feel that we have loosened the shackles of the physical. We have travelled beyond appetite, appearance and possessions to encounter something deeper and more enduring. For a few precious moments, the noise quietens and the soul speaks. Then, just a few days later, we arrive at Sukkot which provides an opportunity to experience a similar lesson, albeit in a different mode. On Yom Kippur, we momentarily step away from the body. On Sukkot, we are ready to step away from the house and harness the body in order to “feed” the soul. The gemara summarises the primary mitzvah with a striking instruction,‫צא מדירת קבע ושב בדירת עראי‬ “Leave your permanent dwelling and sit in a temporary dwelling” (Sukkah 2a). We leave behind brick walls, alarm systems, double glazing and all the familiar symbols of security, and move into a fragile hut under the roof of nature. We are mindful that our houses and possessions are not truly permanent and that the sukkah is not our only temporary dwelling. The body that houses our soul is a temporal one too. Sukkot is not teaching that homes, possessions or financial security are bad. We build homes, earn livelihoods and enjoy the blessings of this world. We eat fine food in the sukkah and decorate it beautifully. Judaism does not oppose the material nor negate the physical. It rather advises against our confusing and prioritising the physical with that which is permanent, transcendent and everlasting.

RESPONSIBILITY

TRUST

CARE

Another danger lurks when we believe, ‫ֹּכ ִּחִי ְו ְֹעֶֹצֶם ָי ִָדִ י‬ “My own strength and the power of my hand created this wealth for me” (Devarim 8:17). The very next verse reminds us that it is G-d who gives us the strength to create wealth in the first place and of course all with a greater purpose and intention than materialism for its own sake. We naturally place our trust in what appears solid- the body, the house, the job, the pension, the investment portfolio. Yet life repeatedly demonstrates how quickly apparently solid structures can shake. Sukkot asks us to exchange a false, physical sense of security for ultimate security and trust - bitachon. To leave the illusion that we are in control and connect in the deepest way with the transcendent part of me. To sit, quite literally, beneath the open heavens and connect with trust and in joy with the Creator and Source of all. Rabbi Jonathan Sacks called Sukkot “the festival of insecurity”. Its greatness lies in our ability to acknowledge life’s fragility and still call it ‫זמן שמחתנו‬, the season of our joy. Faith does not mean believing that nothing difficult will happen. It means knowing that whatever happens, we are not alone and our lives have meaning. Bodies depreciate. Possessions date. Buildings eventually crumble. But goodness, wisdom, love, faith and the difference we make to others can continue appreciating long after our body departs this world. So, a question to ask this week may be that when the inevitable reality of time kicks in and physical life decays what truly appreciates?!

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 CARRYING THE GRUDGE

Dear Rabbi Yom Kippur has come and gone, and while I did all the usual forgiving and asking forgiveness, there is one person who hurt me very badly and I simply cannot let it go. I know carrying a grudge isn’t healthy, but every time I think about what happened, the anger comes flooding back. Am I supposed to just forgive and forget? And how do I actually move on when the hurt was real? Phil Dear Phil First, let’s dispense with one of the great clichés: Judaism does not require you to pretend that something didn’t happen when it did. Forgiveness is not amnesia, and moving on does not mean declaring unacceptable behaviour acceptable. But there is a crucial difference between remembering what someone did and continuing to allow what they did to control what happens inside you. The Torah commands, “You shall not take revenge and you shall not bear a grudge.” That doesn’t mean that hurt magically disappears. Emotions don’t work that way. It means that we must begin the process of refusing to keep feeding the hurt. A grudge feels as though you are punishing the other person. Usually, you’re not. They may be getting on perfectly well with their life while you are replaying the conversation, revisiting the betrayal and rehearsing what you should have said. In other words, they hurt you once, and you have inadvertently handed them permission to keep hurting you every single day thereafter. Trust, once broken, may have to be rebuilt, and sometimes healthy boundaries

are essential. You can forgive someone and still decide that they no longer get the same access to your life. But forgiveness means that you stop allowing them to live rent free in your head. As a Rabbi for more than three decades, I’ve come to realise how widespread this is. I encounter it constantly between husbands and wives, siblings, parents and children, former friends and business partners. People can carry old wounds for years, sometimes decades, long after the original argument has ceased to matter. I felt so strongly about this that I devoted an entire chapter of my new book, JoyWorks: Jewish Wisdom for a Happy Life, to the subject. Because you cannot make room for genuine joy while dragging a suitcase filled with yesterday’s resentment behind you. A truly happy person is certainly one who doesn’t carry grudges. Let it go.

SINGING IN THE RAIN Dear Rabbi I understand that if it rains sufficiently on Sukkos, you are exempt from sitting in the sukkah. In fact, I was told that the Jewish law says someone who insists on staying there when exempt is considered a fool. Yet Chabad apparently continue eating in the sukkah even when it is pouring. Isn’t that contradicting Jewish law? Avi Dear Avi You’ve identified a genuine question, and not merely a case of Chabad refusing to come in out of the rain. The Mishnah rules that when rain reaches the point that it would spoil one’s food, one may leave the sukkah. Jewish law codifies this explicitly and adds that someone who is exempt yet insists on remaining receives no reward and is considered a simpleton. The key here is someone experiencing

24 SEPTEMBER 2026

genuine discomfort as a result of sitting in the rain. But what if leaving the sukkah causes you more distress than staying, even in the rain? For someone who experiences the sukkah not simply as an outdoor dining room but as a unique Divine embrace, getting wet may be less bothersome than walking away from the mitzvah. Such a person isn’t defiantly performing a mitzvah from which he is exempt; his attachment to the sukkah means that he does not experience remaining there in the ordinary sense of someone in discomfort. The Chassidic custom, traced to the Baal Shem Tov, is therefore to continue eating in the sukkah even during rain, and Chabad practice is to recite the usual blessing as well. There’s a beautiful idea underneath it

all. Jewish law says: if the sukkah makes you miserable, you may leave. However, sometimes love of a mitzvah changes not the law, but the person experiencing it.

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Bend-ability BY RABBI MOSHE TARAGIN

Sukkot is the Yom Tov most closely associated with achdut. Its two central mitzvot, the sukkah and the arba minim, present two different models of how people can come together. The sukkah suggests unity through sameness. Everyone sits beneath the same fragile roof, exposed to the same elements. For nearly three years, Israelis have experienced a far harsher version of that shared vulnerability. We have repeatedly hurried into shelters alongside people we did not know and with whom we may have shared very little. Under missile fire, our differences suddenly mattered less. Inside the shelter, we were all facing the same danger. We spent much time under one sukkah. The arba minim offer a different model. Each has its own shape, texture, appearance, and character. They are taken together, but each retains its individuality. Their unity does not depend upon becoming similar, but upon remaining different while joining together in one mitzvah.

THE ARAVAH ADVANTAGE A well-known Midrash arranges the four species into a hierarchy. At the top stands the etrog, which possesses both taste and fragrance. Beneath it are the lulav and hadas, each possessing only one of these qualities: the lulav produces fruit but no fragrance, while the hadas offers fragrance but no fruit. At the bottom stands the aravah, which possesses neither taste nor fragrance. However, despite its lacking both taste and fragrance, the aravah possesses one easily overlooked quality that the other species do not share: flexibility. Its long, supple stems bend readily rather than snapping under pressure. By contrast, the hadas stem is firmer and more rigid. Essentially, the aravah survives not by resisting every force, but by knowing how to give way without losing its shape. That ability to bend without breaking offers a different kind of strength. When confronted by an opposing force, such as a strong wind, the aravah yields just enough to withstand it. In human relationships and public life, we call that capacity compromise.

COMPETING VISIONS The appeal of the aravah is easy to overlook because the ideas that attract us usually carry more obvious appeal. We are drawn to compelling ideas for different reasons, and we often want to pursue them in their fullest form. Some ideas attract us because they are

tall like the lulav, which rises straight above the other species. These ideas are ideological visions that offer a sense of purpose, ambition, and a larger picture of what Am Yisrael and the State of Israel can become. Their power lies in their height and in their "aspiration": they lift our sights beyond immediate circumstances and call us toward something greater than ourselves. Alternatively, the etrog represents a different kind of attraction. It is beautiful, rounded, and complete. In the Midrash's symbolism, it also possesses both taste and fragrance. It gives the impression of something whole and comprehensive, with all the necessary pieces in place. Some ideas appeal to us because they resemble an etrog: they promise comprehensive solutions. They seem to address several competing concerns at once rather than advancing one narrow interest. They feel balanced and coherent, with few obvious gaps or contradictions. Their attraction lies in the sense that nothing important has been left out. Finally, some ideas attract us because they resemble the hadas. The hadas contributes fragrance, making its surroundings more pleasant. Hadas-like ideas appeal to us because they promise to improve the quality and atmosphere of everyday life, making society more pleasant and satisfying to inhabit. Unlike lulav ideas, which reach toward larger national goals, or etrog ideas, which offer broad and comprehensive solutions, hadas ideas focus on the kind of life we actually experience from day to day.

DISAGREEMENT Each of these visions carries genuine appeal. The problem is that we rarely agree on which vision should guide us. Often, we disagree about which lulav-like ideals are worth pursuing, which etroglike programs really offer comprehensive solutions, and which hadas-like ideas would actually improve everyday life. At other times, the disagreement runs even deeper. One group may care most about ideological purpose, another about broad solutions, and another about the quality of daily life. We are therefore divided on how to reach ideals as well as which ideals matter most.

24 SEPTEMBER 2026

Therefore, to live together in unity, we need the art of the aravah: the ability to bend when confronted by a competing idea. Compromise means accepting an outcome that is partial and imperfect while still holding firmly to our own convictions and recognizing that others hold convictions of their own.

THE POLITICS OF COMPROMISE Compromise sits at the heart of the democratic experience. Democracy does not assume agreement. It assumes that people with sharply different views will continue to share the same country. As Israel moves toward another election, that capacity becomes especially important. Israel is deeply immersed in fierce debates over the character of our democracy, confidence in public institutions, and the divisive questions surrounding Charedi society and military service. We hold our convictions fiercely. But democratic life requires more than fighting for the vision we believe in. It also requires knowing when to compromise and sometimes accepting outcomes that fall short of what we consider ideal. The aravah reflects that capacity, the trait of compromise that the upcoming election campaigns will not spotlight. Campaigns naturally emphasize conviction, principle, and difference. But as we decide who to vote for, we should also ask which parties seem capable of compromise, consensus, and working with those who reject parts of their program. Political strength is measured not only by how firmly a party defends its vision, but also by whether it can govern alongside those who do not share it.

THE HUMILITY TO BEND But the ability to compromise depends upon something deeper: humility. The Sefat Emmet saw in the aravah, which lacks both taste and fragrance, a symbol of humility. Unlike the other species, it carries little sense of its own importance. The aravah represents two qualities that belong together: flexibility and humility. Its flexibility suggests humility as well; the

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willingness to bend rather than always insist. Ultimately, compromise requires more than goodwill. It requires enough intellectual humility to admit that even a position we hold deeply may not contain the whole truth. Even when we remain convinced that our ideal is correct, we may still be wrong about how fully it should shape public life or how it should be balanced against competing values. Do we possess enough humility to question not only our conclusions but also the way we weigh those values? Are we still capable, every so often, of changing our minds?

KNOWING WHEN NOT TO BEND On Sukkot we don’t omit the other three species and take a lone aravah for the sake of compromise and unity. We still need the aspiration of the lulav, the completeness of the etrog, and the fragrance of the hadas. Some things in life should not bend. There are moral lines, religious commitments, national interests, and basic principles that cannot simply be negotiated away. Compromise without conviction leaves us with very little worth compromising about. We take all four together. We must find a way to remain loyal to our values and stand firmly for them, while also knowing when to compromise and how to live alongside others who hold convictions just as deeply, even when those convictions differ sharply from our own. As the election campaign gathers intensity, we should not allow the battle over our convictions to obscure the equally important need for compromise. We cannot allow democracy to deteriorate into a winner-take-all struggle for political survival. The writer is a rabbi and educator at Yeshivat Har Etzion (Gush). Find his latest book, “Echoes of Rashi: Bereishit,” at mtaraginbooks.com.

24 SEPTEMBER 2026

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Cleaning out the Dust

BY RABBI SHAUL YONATAN TAWIL

Cleaning out the Dust Succot has finally arrived. Everyone’s busy preparing for the Chag, getting the Arba Minim, building beautiful Succot. Question: Where did you build your Succah? Many people have houses and tend to build in their back garden. Some have the pleasure of an inbuilt Succot. Others in apartments arrange for a Succah to be built on communal grounds. Have you ever heard of building a Succah on a roof top? Perhaps you have. But have you ever heard of everyone building a Succah on their roof tops? The Gemara (Avoda Zara 3) tells about an event that will occur in the future. When it becomes clear how beneficial the Mitzvot are for our welfare in this world, the nations of the world will go and complain to G-d: "You never gave us the same chance you gave the Jews! You never gave us all the Mitzvot!" "All right," G-d will say, "I'll give you an easy mitzva: to dwell in a Succah during Succot." So the people of the world will enthusiastically build Succot on their roof tops, and move into them during Succot. Then G-d will cause the sun to burn down strongly, until it becomes unbearably hot in the Succah, whereupon everyone will leave their Succot with disgust, kicking the wall in temper as they leave. Many questions have been raised on this Gemara. We will focus on one – why do the people of the world build their Succot on their roofs? The story is told of a Lithuanian Count that was friendly with the local Rabbi - Rabbi Chaim Zlotes Zts’l. One day the Count had a visitor and wished to impress upon him the saintliness of the Rabbi. They went to the Rabbi’s house and knocked on the door. There was no answer. They knocked harder and again no answer. They peeped through the window and saw Rabbi Chaim standing, his body still, his eyes closed with intensity. Perhaps he didn’t hear, the Count knocked even harder yelling “It’s the Count, please open the door!” The Rabbi remained still. They decided to wait patiently until he was ready. After 5 minutes, the Rabbi answered the door apologising for not coming earlier. The other dignitary was not impressed and commented, “We have many Jews in our vicinity and I know how Jews pray. They move backwards and forwards, not still like this man.” The Rabbi humbly defended himself. “Allow me to share with you a story” he said.

“There was once a king who had amassed a great wealth. Upon receiving his one thousandth gold coin, he decided to build a special treasure case that would fit all of his gold coins. He employed the world’s best carpenter and told him that he would like the chest to fit exactly 1,000 coins and no more. The carpenter worked day and night for months, eventually delivering a solid and safe treasure chest to the king. The king invited many people to attend and see this wonder, and they started to place all the gold coins in the chest. They approached the last four coins. One, two, three went in but the final coin – didn’t fit! There was a sigh around the room. The carpenter had failed. The king’s face turned red with anger, but the carpenter quickly intervened. “I assure you that they all fit! Let me show you”, he said as he commanded the guards to take out all the coins. Everyone was stunned. They had taken an hour to put the coins in and now they were told to take them all out?!” The King signalled for the guards to go ahead. Once all the coins were out, the carpenter went to the chest and removed from within it some dust that had accumulated. “Please, now proceed to put the coins in.” He said. And so it was that all the coins managed to fit. Rabbi Chaim lifted his eyes to the other dignitary and said “G-d commands us to serve Him with all our heart”. Our sages have said this refers to prayer. When there is a bit of dust in the heart; something will be left outside. When we are not completely sincere, when we have not perfected ourselves LeShem Shamayim, then something else takes up the space that is meant for serving Hashem. A pure person isn’t looking around and trying to act good so that others will think he is pure, he is wholeheartedly believing it and acting so. Our Sages teach us that in the future, the nations of the world will also want to build the Succah. They will understand the greatness of Hashem’s commandments. Yet they will choose to build the Succah on the roof, because they will want all to see what righteous individuals they are. In truth, it’s all a parade. There is

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no true intrinsic sincerity to their actions, it’s all a show. When Hashem brings out the sun and things get too hot, they end up kicking the Succah down and showing their true colours. We left Egypt in Nissan, Pesach time, and stayed in booths surrounded by the Clouds of Glory in the wilderness. Yet we celebrate Succot six months later in Tishrei. Hashem in His kindness blessed us with the wonderful festival of Succot and placed it shortly after we have cleansed ourselves from all the dust in our hearts on Yom Kippur. Let’s go out into the Succah, show Hashem our intentions are sincere and celebrate with Simcha our awesome relationship with the King of Kings. Chag Sameach.

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BEEING KOSHER BECHOTOR 7B BY RABBI SCHONBERG

YAKOV

THE KASHRUS OF BEE PRODUCTS Bechoros 7b begins with a familiar rule: - ‫ָּכּל ַהַּיֹוֵצֵא ִמִן ַהַָּטֵּמֵא ָטָ ֵמֵא‬ whatever emerges from a non-kosher creature is itself non-kosher. Milk from a non-kosher animal is forbidden, and the same principle should seemingly prohibit anything produced by a bee, which is a sheretz. Yet the Gemara states that bee honey is permitted. Why should the product of a forbidden insect be different? The Gemara gives two answers, and their difference becomes highly practical when we leave the honey jar and examine royal jelly, wax, pollen and propolis. According to the Chachamim, bees bring nectar into their bodies but do not extract honey from the substance of their bodies. The bee is a collector and processor, not the source of the material. Rabbi Yaakov derives the heter from the wording of Vayikra 11:21: - ‫ַאְַך ֶאֶת ֶז ֶה ֹּתּאְכְלּו ִמִֹּכּל ֶׁשֶׁרֶ ץ ָהָעֹוף‬ “the only flying insects that you may eat” - which creates a special Torah exception for what the bee produces. The difference emerges in the case of honey made by other insects. Under the first explanation, it may also be permitted if it is merely gathered and processed plant material. Under Rabbi Yaakov's approach, only the product included in the Torah's special dispensation is permitted; honey identified by an additional name, such as tzirin or gizin honey, is excluded. The Rambam permits honey from bees and wasps because it is not a bodily extract. The Shulchan Aruch (Yoreh Deah 81:9) records the permissive ruling first but then also cites an opinion that forbids honey from other insects. Although such products are rarely encountered, the dispute supplies the framework for every other product of the hive.

THE HONEY MAKING PROCESS A foraging bee draws nectar from flowers and stores it in a honey sac, separate from its digestive stomach. A one-way valve separates the honey crop from the true stomach, and the bee can open it to let a little nectar through for its own energy. Back at the hive, the material is transferred and deposited in the honeycomb; the bees then fan it until enough water evaporates for it to become stable honey. Enzymes supplied by the bee begin converting the nectar’s sucrose into glucose and fructose. Honey is therefore not untouched nectar, nor is

its principal substance produced by the bee itself. The Pri To’ar (81:1) notes that the bee’s enzymes do not deprive honey of its permitted status. The halachic classification follows the source and essential identity of the material, not the mere fact that the bee has altered it. This also explains why genuine varietal honeys, such as clover or orange-blossom honey, do not require added flavoring: their flavors reflect the nectar source. Commercial processing may nevertheless introduce separate concerns that require reliable supervision, including flavors, antifoaming agents, or syrup adulteration, Shabbos processing by Jews, and particularly for Pesach. Whole insects remain forbidden and must be removed. The Shulchan Aruch (Yoreh De’ah 81:8) discusses why tiny bee parts historically found in strained honey do not prohibit it — whether because they impart a foul taste or because legs and wings have the status of inedible bones. Modern filtration normally removes such material.

ROYAL JELLY IS NOT HONEY Royal jelly is also a product of the hive. Young worker bees produce this creamy substance through glands in the head and feed it to larvae. A future queen continues to receive it throughout her development and life. The dramatic biological difference between a queen and an ordinary w o r k e r has fueled extravagant claims about royal jelly as a human tonic. Its supposed benefits are not our subject, and the scientific evidence for many of those claims remains limited. Its method of production, however, raises a serious halachic question: is it processed plant material comparable to honey, or a true glandular secretion subject to Hayotzei Min HaTamei? Rabbi Isser Yehudah Unterman (Shevet MiYehudah, Vol. 1, p. 344) and Rabbi Eliezer Yehudah Waldenberg (Tzitz Eliezer 11:59) develop several grounds for leniency for medical purposes, even for a healthy person. The Scriptural exception may embrace substances the bee prepares and stores in the hive, not only ordinary honey. Royal jelly also has no accompanying name identifying it as the product of a forbidden species in the manner of wasp honey. Moreover, even ordinary honey contains bee enzymes; therefore, royal jelly, as a

plant-derived material substantially transformed by the secretions of the bee, should also be included in the permitted category of eino mematzeh migufo (Literally – not an exudation of the body). Royal jelly's natural taste is sharply sour and bitter, and it is normally consumed only in capsules or heavily diluted with honey. Its bitter taste, its use for health purposes, and its small proportion in a mixture provide further possible grounds for leniency. Not all authorities accepted these arguments without qualification. Rabbi Shlomo Zalman Auerbach questioned whether royal jelly can confidently be classified as saruach me'ikara (unfit for human consumption from the outset) and was reluctant to issue an unrestricted permit. Rav Moshe Vaye concludes that most poskim lean toward leniency but lists several poskim who have reservations about its permissibility. He notes that the level of dilution varies and that it should preferably be at least 1:60 (Bedikas HaMazon K’Halachah, Vol 1, p. 148). Accordingly, royal jelly should not be treated as ordinary honey. Many poskim permit it when highly diluted with honey and used for a genuine health need, but products and individual circumstances call for competent halachic guidance and reliable certification.

WAX, POLLEN, AND PROPOLIS Beeswax presents the question more sharply because it is secreted by glands in the bee's abdomen. Nevertheless, the accepted practice is to permit it. Contemporary authorities have described wax as pirsha, a waste-like, i n e d i b l e material that is not digested as food. Earlier p r a c t i c e strongly supports this conclusion. Honey was historically separated by heating or melting the comb; had the wax been forbidden, its absorbed taste would have threatened the honey itself. The Tur and the Magen Avraham recommend wax rather than animal-fat candles for bedikas chametz, lest drippings fall on utensils, and the Rema records the custom of using wax candles for Chanukah (Orach Chaim 433). These sources are difficult to reconcile with a prohibition on beeswax. It is therefore generally accepted for honeycomb and for such food uses as glazing fruit or confectionery. Pollen is simpler. The bee gathers it from flowers in baskets

THEJEWISHWEEKLY.COM

24 SEPTEMBER 2026 on its legs; it is plant matter rather than a secretion. Bee bread is pollen compacted with nectar and royal jelly, so its status depends partly on the royal jelly component. Propolis, the resinous material used to seal and disinfect the hive, is chiefly gathered from trees and mixed with wax and traces of bee secretions. The plant resin itself presents no concern, and the wax is generally permitted. Commercial propolis preparations, however, may be extracted in alcohol or combined with flavorings, so the finished product still requires certification.

THE SHELLAC CONNECTION Rabbi Moshe Feinstein explicitly connects the sugya of honey to shellac (Igros Moshe, Yoreh De’ah 2:24). Shellac, also called lac resin or confectioner's glaze, is produced by the lac insect. It secretes a substance that hardens and forms a protective layer, shielding the lac larvae. The secretion is produced after the insects attach themselves to tree branches and suck fluids from beneath the tree’s thin bark. The lac itself, however, is secreted through a special gland located in the insect’s skin. Shellac is used as a coating for apples and citrus fruits, as well as for confectionery—including sweets and chocolate—and pharmaceutical tablets. Although the insect is non-kosher, Rabbi Feinstein advances several reasons to permit the refined glaze. According to the view that honey is permitted because the insect merely processes material taken in from outside, lac may likewise be treated as processed tree resin rather than the insect's bodily substance. According to the Torah exception approach, the exclusion of “wasp honey” because of its qualifying name applies where there is an ordinary product and an insectnamed counterpart; shellac has no corresponding plain form from which it must be distinguished. In addition, raw shellac is hard and inedible, is not digested as food, has no meaningful taste and is present only as a thin coating. These considerations led Rabbi Feinstein to permit it. However, Rabbi Yehudah Shershevsky quotes professional scientific literature indicating that shellac is extracted from—or secreted by—the body of the insect (Mehadrin p. 79). Accordingly, Rabbi Moshe Vaye writes that in the light of this information, it

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should be regarded as a substance that emanates from a non-kosher creature. (Bedikas HaMazon K’Halachah, Vol 1, p. 149). . It should also be noted that, according to the professional literature, fragments of insects may be present in the harvested material, although the substance subsequently undergoes purification. Although both Igros Moshe (above) and Minchas Yitzchak (10:65) ruled leniently, the questioners assumed that shellac was not extracted or secreted from the insect’s body. A lenient ruling is also cited in Tiferes Tzvi (No. 57). Emek HaTeshuvah (No. 66) and the Halichos Sadeh bulletin (Issue 109) report that Rabbi Yosef Shalom Elyashiv was concerned that shellac might be prohibited and consequently many Mehadrin agencies decline to certify foods coated with shellac, following authorities who regard it as a prohibited secretion of a non-kosher insect. Major American agencies continue to certify food-grade shellac, relying upon Rav Moshe Feinstein and other permissive authorities. Their present position does not deny that shellac is secreted by the insect; rather, they hold that Rabbi Moshe’s additional grounds—particularly its inedible, wastelike state—remain valid even under the modern scientific description.

GRAPE AND MILKY HONEY? Dr.

Meyer,

OU’s

representative, raised a question after witnessing bees feeding on non-Jewish wine residues discarded next to French wineries. If grape juice and wine were the bees’ exclusive food source, would that affect the kashrus of their honey? If the material has a kashrus problem, processing it into “honey” cannot automatically cure it under the view that the bee is merely a conduit. Ordinary nectar gathered from grape flowers is not wine, but spent grapes or sweet wine residues are a different case. Rav Gavriel Price argued that, in practice, it would be difficult to determine whether any given sample of honey came from such a source (Behind the Union Symbol, Fall 2006). A similar question arose regarding bees that fed on unusable dairy ice cream dumped near a factory in Yerushalayim after a power cut. Their resulting honey was white. Rabbi Mordechai Eliyahu and, separately, Rabbi Yosef Shalom Elyashiv (Kav V’Naki 244) ruled that this known batch, identified by its white color, retained dairy status: the fact that the bees processed the ice cream did not magically make its milk pareve. This is not a reason to suspect ordinary honey. It is a lesson about an identified, abnormal feed source: the bee’s processing of the nectar does not involve its internal digestive system, and the honey is not considered a changed product; therefore, it remains dairy (Siach Yitzchak, Bechoros 7b).

European

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Three Years Later, We’re Still Dancing By Rabbi Gideon Goldwater

I came across something Rabbi Sacks zt”l said recently that’s stuck with me. He was drawing on Sherlock Holmes, where Holmes points out the crucial detail to solve the case in the Curious Incident of the Dog in the Night. Watson, baffled, says the dog did nothing at all. Holmes smiles. “Precisely. That’s what is curious.” The clue is not in what did happen, but rather in what didn’t. Rabbi Sacks was making a point about how we read the Torah. We know Judaism holds a rich, deep tradition about life after death. But read through the entire written Torah and you’ll find it doesn’t even mention it. The absence is deafening. And as Holmes would have said, that’s exactly the point. The Torah is not indifferent to the next world. Rather, it refuses to let us live in it while we’re still here. If the central act of faith becomes preparation for what comes next, then what happens now loses weight. The Torah doesn’t allow that. Its obsession is not with death or its aftermath, but with life itself. A few years back, Douglas Murray spent time in Israel. He was writing about the world after October 7th, wrestling with statements you’d hear repeatedly, that Hamas “loves death more than the Jews love life.” He finished his book on exactly this thought. But having lived among ordinary Jews, he’d come to understand something the phrase doesn’t quite capture. It’s not a political statement or cultural preference. It’s something simple. Jews simply love life more than anyone can love death. Full stop. An asymmetry so fundamental that comparison is impossible. But there’s something even deeper here if we look. We’ve just passed Rosh Hashanah and Yom Kippur, when the prayers become almost forceful in their urgency. Be remembered for life. Write us in the book of life. Seal us for life. Yet beneath the solemnity runs something else entirely - gratitude. For what we have. For those we love. For the simple, enormous gift of being alive. Listen closely to the opening lines of our central prayers and count how many times we say the word “life.” (Try it. It’s almost strange once you notice.)

Judaism is not ambivalent about life. We do not tolerate it as a test or a corridor. We’re married to it, and in love with it. And then comes Sukkot. The season of our happiness. We trade seriousness for something rawer. The Inuit, so the story goes, have dozens of words for snow. Whether that’s true or not, the point holds - words multiply where life demands precision. Where texture matters. Where the difference between one kind of thing and another shapes your day. Hebrew has always done this with joy. Open a translated Siddur and see how the English exhausts itself by the third line. Joy, elation, celebration, happiness (again)... and the thesaurus lies depleted. But in Hebrew? Simcha, gila, rina, ditzah, chedva, sasson and more. Each one describes a different register of happiness, different textures of delight experienced at different moments, in different bodies, during different hours, for different reasons. The language itself bends to capture the varieties of human joy. We don’t have one word for happiness. We have many. Because we’re obsessed. We are a people with more reason than almost any other to retreat into bitterness, selfpity, the catalogue of wounds. Our history is heavy with it. We would have every excuse. But we don’t do that. Instead, we dance. We sing. We build a booth of branches and sit under the stars, vulnerable, celebrating. We are, and have always been, married to life. And not merely to survival. To joy. To the experience of it. Three years ago, the cruelty of these days of the calendar made itself obvious. Simchat Torah, the festival of dancing with the Torah, singing the most explicit celebration of life and continuity that Judaism knows, was met with an attack designed to end life, to erase continuity, to replace the cult of life with the cult of death. The opposition could hardly

be clearer. But this is what I’ve come to understand. Jewish joy is not the absence of tragedy. It’s not naivety or intentional blindness. It’s something far deeper and more powerful. It’s the capacity to hold both things at once. To feel grief and gratitude in the same breath. To know evil and dance anyway. To build, plant, celebrate, sing. Not despite the darkness, but as if darkness is the exact reason why light matters. And it is! This Sukkot, as we approach it again, we’re returning to a festival of embodied happiness. Not the bliss of ignorance. The happiness of a people who refuse to let evil be the last word about what it means to be truly living.

rabbi.burman@bwkollel.org

THEJEWISHWEEKLY.COM

We sit in our sukkot. We shake our lulav. We sing. We eat. This is what it looks like to love life more than anyone can love death. Chag Sameach

Rabbi Goldwater holds a BSc in Psychology and an MA in Jewish Education and spent two years living in Birmingham as the Aish Rabbi on Campus. He went on to direct Aish’s national Campus programme before taking on his current roles as Managing Director of both Aish UK and Jewish Futures. He has overseen the expansion of the teams and programming that are currently impacting over 20,000 young Jews across the UK.

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What the Four Species Can Teach Us About Health

BY HEATHER DANIELS BSC RD

Apart from eating in the Sukkah, one of the best-known mitzvot associated with the festival of Succot is taking the Arba Minim, the Four Species: the Lulav, Etrog, Hadassim and Aravot. Many of us learn from a young age that they symbolise different parts of the body. The Lulav represents the spine, the Etrog the heart, the Hadassim the eyes and the Aravot the lips.

This symbolism provides an interesting reminder that good health involves looking after our whole body. If each of these body parts could give us nutritional advice, what might it be? The Lulav represents the spine and reminds us of the importance of keeping our bones strong. Bone health is something many people do not think about until later in life, yet our bones are constantly changing throughout adulthood. Calcium-rich foods such as milk, yogurt and cheese help support bone health, while vitamin D is essential for helping the body absorb calcium. Oily fish, eggs and fortified foods can help, although many people in the UK require a vitamin D supplement during the autumn and winter months. Regular weight-bearing exercise, such as walking, is also important for maintaining strong bones. The Etrog represents the heart. Heart disease remains one of the leading causes of ill health in the UK, but diet can play an important role in reducing risk. Foods that support heart health include vegetables, fruit, beans, lentils, nuts, seeds and wholegrains such as oats, seeded bread and brown rice. Replacing some saturated fats with unsaturated fats, such as olive oil, can also be beneficial. Small changes made consistently over time can have a meaningful impact

on heart health. The Hadassim represent the eyes. Good vision depends on a variety of nutrients. Colourful vegetables such as carrots, red

peppers and sweet potatoes provide vitamin A, while leafy green vegetables such as spinach and kale contain lutein and zeaxanthin, nutrients that are important for eye health. For people living with Diabetes, attending regular retinal screening appointments is also an important part of protecting vision. Finally, the Aravot represent the lips and remind us about oral health. What we eat and drink can affect not only our

teeth but also the health of our gums. Frequent sugary snacks and drinks increase the risk of tooth decay, while water and milk are kinder choices for our teeth. Crunchy fruits and vegetables, such as apples, carrots and cucumbers, can also be a nutritious addition to a balanced diet. Alongside regular brushing, flossing and dental check-ups, healthy eating plays an important role in maintaining a healthy mouth. As we hold the Four Species this Succot, perhaps they can serve as a reminder to care for every part of ourselves. By nourishing our bones, protecting our hearts, looking after our eyes and maintaining good oral health, we can invest in our wellbeing for years to come. Wishing you and your family a joyful, healthy and meaningful Succot.

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.

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Stuffed with Symbolism (and Spinach) INGREDIENTS:

BY DAN MATALON, TA’AMIM

The foods we eat throughout our Chagim are often imbued with deep meaning and symbolism. At Pesach, this can be seen on the Seder Plate; at Purim through sweet foods and Hamantaschen/ Oznei Haman; at Chanukah with oily foods and dairy, and at Shavuot with mountains of wheat and dairy dishes. Likewise, Rosh Hashana’s Simanim give tangible expression to the good decrees we seek for the year, and, celebrating what will hopefully be a time of abundance, it is common custom during Succot to eat stuffed or wrapped foods, symbolic of a bountiful and full harvest, bursting at the seams in a riot of colour, taste and smell. On a deeper level, the leaves or pastry enveloping these foods, much like the Sukkah canopy itself, represent Hashem’s clouds of glory which sheltered the Children of Israel as they wandered through the wilderness. It is also a custom during the month of Tishrei, right up to Simchat Torah, to eat round challah (and other round foods) whose unending form of signifies enduring blessing. Mediterranean and North African cuisine is full of deliciously crispy dishes made of filo (or phyllo) pastry, stuffed with flavourful fillings. As part of our recent Simanim Mezze menu, we took inspiration from the Greek dish striftopita, a spiral filo pie (which somewhat resembles a round challah), and is traditionally stuffed with spinach and feta. Our parev version swaps out the cheese, but adds leek alongside the spinach. It’s great for a starter or a Seuda, a delightful veggie option, a brilliant lunchbox filler and a showstopping main course dish, delicious served hot or cold. Wishing you all a wonderful Succot and blessings of abundance and fulfillment in the year ahead. Chag Sameach!

Leek, Spinach & Potato Spiral Serves 8-10 as part of a spread Prep time: 40 mins Cooking time: 1 hour 10 mins

• • • • • • • • • • • •

6 medium-large All-Rounder Potatoes, peeled and cut into evenly sized chunks 2 large Leeks, trimmed, halved lengthways, thoroughly rinsed and finely sliced 600g pre-checked frozen Spinach, defrosted, thoroughly drained and squeezed dry 1 medium Red Onion, finely diced Olive Oil 1 tbsp Garlic Powder ½ tsp Ground Nutmeg Salt and Black Pepper, to taste 1 pack Filo Pastry, defrosted 1 Egg, beaten Black and White Sesame Seeds, for sprinkling Water, as required

METHOD: 1.

5. 6.

Place the potatoes in a large pan of salted water and bring to the boil. Cook until completely tender, then drain thoroughly and allow them to steam-dry for a few minutes. Mash until smooth and set aside. Warm a little olive oil in a frying pan over a medium heat. Add the red onion and leeks with a generous pinch of salt. Cook for 8–10 minutes, stirring occasionally, until soft, sweet and beginning to wilt, without allowing them to brown. Add the well-drained spinach and mix thoroughly. Continue cooking for a few minutes to remove any remaining moisture, then stir in the garlic powder and nutmeg. Season generously with salt and black pepper—the filling can handle it. Add the leek and spinach mixture to the mashed potatoes and stir until fully combined. Taste, adjust the seasoning and leave the filling to cool. Preheat your oven to 180°C / 160°C fan (Gas Mark 4 / 350°F). Lightly grease a round baking tin. Unroll the defrosted filo pastry and lay the sheets flat. Keep any pastry you are not working with beneath a clean, slightly damp tea towel to

prevent it from drying out. Line the base of the tin with two sheets of filo, brushing each layer generously with olive oil. Allow the pastry to come up the sides of the tin and loosely scrunch the edges to create texture. 8. Lay a sheet of filo flat and brush it all over with olive oil. Arrange a sausage-shaped line of filling widthways across the pastry, approximately 5cm from the edge. 9. Fold the pastry tightly over the filling, tucking it in securely, then continue rolling until the filling is enclosed in approximately three or four layers of filo. Brush the outer layer with olive oil as you roll. 10. Gently coil the sealed filo tube into 7.

the centre of the prepared tin to create the beginning of a pinwheel. 11. Repeat with the remaining pastry and filling, wrapping each new tube around the outside of the previous one. Join the ends as neatly as possible, brushing them with a little water where necessary to make the pastry more pliable. 12. Once the tin is full, brush the entire surface generously with beaten egg, working it into all the nooks and crannies. Sprinkle liberally with a mixture of black and white sesame seeds. 13. Bake for 30–40 minutes, or until the pastry is crisp and deeply golden on top. Leave to settle briefly before removing from the tin and serving.

Find more delicious Succot recipes at wearetaamim.com/category/succot >> Creating exciting and immersive experiences that use food as a vehicle for Jewish education, Ta’amim offers a pathway for connection to our history and heritage like no other. Ta’amim has a global outlook, recognising the breadth and diversity of our journey, and offers traditional recipes with modern twists for those looking to celebrate our past whilst developing our future. Discover more delicious recipes and food for thought on the Ta’amim website:

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EXPERT ADVICE At Kosher Deli, we’re always asked what to cook, which cuts to choose and how to get the best out of them. My advice is simple: start with good-quality ingredients, choose the right cut and let the meat do the work. Over the Chagim, we launched our Kommunity Kookup recipe collection, bringing together tried-and-tested recipes from people across our community. One of my favourites is this Slow-Roasted Rosemary & Pomegranate Lamb Shoulder. It serves 8–10 and is perfect for Shabbat, Yom Tov or whenever you’re feeding a crowd. Slow-Roasted Rosemary & Pomegranate Lamb Shoulder Ingredients 1 whole bone-in lamb shoulder (2.5–3kg) | 1/2 cup olive oil | 1/2 cup balsamic vinegar | 1 whole head garlic, crushed | 1 large bunch rosemary, leaves removed | 2–3 tbsp pomegranate molasses | 2 tsp coarse sea salt | 1 tsp black pepper | Fresh rosemary sprigs and pomegranate seeds, to garnish (optional)

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Method

help you choose the right cut.

Preheat the oven to 120°C fan.

Give meat time to rest. Allowing meat to rest before serving helps keep it tender and juicy.

• Combine the olive oil, balsamic vinegar, crushed garlic, rosemary leaves, pomegranate molasses, salt and pepper. • Massage the marinade generously all over the lamb shoulder. For even more flavour, this can be done the night before and left to marinate in the fridge overnight. • Place the lamb in a roasting dish. Cover first with baking paper and then tightly with a double layer of foil. • Roast, covered, for 7 hours, until beautifully tender. • Remove the foil and baking paper and baste the lamb generously with the pan juices. • For a deeper colour and caramelised finish, increase the oven to 200°C and return the lamb uncovered for a further 15–20 minutes. • Transfer to a serving platter, spoon over the pan juices and garnish with fresh rosemary and pomegranate seeds, if using. My top tips

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Keep it simple. Great-quality meat doesn’t need to be complicated. Good seasoning and the right cooking method go a long way. For me, good cooking is about great ingredients, simple recipes and food everyone wants to share. Follow Kosher Deli on Instagram for step-by-step cooking videos, more recipes from our Kommunity Kookup series and plenty of inspiration for Shabbat, Yom Tov and beyond. Jana Klein FD, Kosher Deli

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LEGACY

BUTCHERS

TRAVEL

Don’t rush slow-cooked cuts. Lamb shoulder benefits from plenty of time at a low temperature.

Ask your butcher. Tell them what you’re cooking, how many people you’re feeding and how you plan to cook it. They can

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KOSHER DELI Kosher Deli makes kosher meat and poultry affordable without compromising on kashrus or quality. Locations in: GG, Hendon, Temple Fortune, Edgware, Borehamwood & Manchester Contact: 020 8381 4450 | info@kosherdeliuk.co.uk

24 SEPTEMBER 2026

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– Liudmyla, 73-year-old resident of Bucha in Ukraine

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‫בס”ד‬

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Family Fun

56 FAMILY FUN

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24 SEPTEMBER 2026

SUKKOT

Sukkot is one of the happiest festivals of the Jewish year. It comes just a few days after Yom Kippur and gives us the opportunity to celebrate the fresh start we have been given. Sukkot is known as Zman Simchateinu, the Season of our Joy, and it reminds us to appreciate the blessings in our lives, including our families, homes, food and communities. One of the central mitzvot of Sukkot is to build and sit in a sukkah. A sukkah is a temporary outdoor structure with a roof made from natural materials, such as branches or bamboo. We eat our meals in the sukkah and some people even sleep there. The sukkah reminds us of the shelters in which the Jewish people

lived during their journey through the desert after leaving Egypt. It also teaches us that, although our homes and possessions are important, our true security comes from Hashem. The walls of a sukkah may be simple and temporary, yet it can become a very special place. Families and friends gather there to share meals, sing songs and spend time together. Sitting in the sukkah encourages us to step away from our usual routines and appreciate the people around us. It reminds us that happiness does not always come from having the biggest or most comfortable things, but from recognising the good that Hashem has given us. Another important mitzvah of Sukkot

and values can inspire us to be more welcoming, kind and faithful. Sukkot is therefore not only about celebrating what we have, but also about thinking about how we can use our blessings to help others. Sukkot teaches us an important lesson about gratitude, faith and joy. It encourages us to be thankful for the everyday gifts we often take for granted and to remember that Hashem is with us wherever we are. By sitting in the sukkah, taking the Four Species and celebrating together with family and friends, we can carry the happiness and meaning of Sukkot with us throughout the year.

is taking the Four Species: the lulav, etrog, hadassim and aravot. We hold them together and shake them in different directions during the prayers. This reminds us that Hashem is everywhere: above and below us, in front of and behind us, and on every side. The different plants also symbolise the variety of people within the Jewish community. Although we are all different, we are strongest when we come together. During Sukkot, we also welcome special spiritual guests into the sukkah, known as the ushpizin. Each day we think about a different Jewish leader from the past, including Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef and David. Their lives

Word Wheel LOL The goal of a word wheel puzzle is to create as many words possible with the letters in the word wheel. Each word must contain at least three letters. You can only use each letter once and every word must have the letter in the centre of the wheel.

D N T A

E U

Last Weeks Big Word was ATONEMENT

KCAB KCAB

Thehangre

I O

A Texan was driving through Israel during Sukkot and began to feel thirsty. Because of the holiday, he couldn’t find anything open. Noticing a sukkah by the side of the road, he stopped and met the owner. “Can you give me a drink of water?” “Of course,” said the Israeli, and invited the Texan into his sukkah. His thirst quenched, the Texan asked, “What do you do?” “I raise vegetables and have a few chickens.” “Really? I’m a farmer too. How much land do you have?” “Well,” said the Israeli, “out front it’s a good fifty meters, as you can see, and in the back we have close to a hundred meters of fine land. And you?” “Well,” says the Texan, “on my ranch, I can have breakfast, get in my car, drive all day, and I don’t reach the end of my property until dinnertime.” “Hawh! I know what you mean – I once had a car like that too.”

Straw Straw Straw Straw 3

Fain Jain Hain Kain Lain

Main Nain Rain Sain Vain 4

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IINNSJUULRTY

Sphynx Sphynx

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FAMILY FUN 57

TO FIND OUT MORE ABOUT CAMP SIMCHA’S SUPPORT BE IN TOUCH: 020 8202 9297 OR CAMPSIMCHA.ORG.UK

‫ — בהצלחה‬and enjoy the puzzle!

15 2

9 6

12 7

12 4

8 9

17 6 8

4 3

Jokes

Q: Why did the grizzly bear feel so proud of his sukkah? A: Because he built it with his bare hands! Q: What did one sukkah wall say to the other sukkah wall? A: Let's meet at the corner! Q: Why did the etrog go to the doctor? A: It wasn't peeling well

Riddles

1. One day every year, a Halacha of Shabbat is

different than the rest of the year. What day is it?

Answers

Dingbat Answers

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

16 2 12 8 26 10

The Shabbat during Sukkot. On Shabbat it is forbidden to carry from a “private domain” to a “public domain.” Usually, a private domain must have at least three walls. On the Shabbat of Sukkot, however, a private domain can have less. Why? A Sukka is valid with as few as two walls, plus a post as the third wall. Since such a structure is a valid Sukka, therefore, it’s also considered a private domain. This is the ruling of the Tur (Orach Chaim 630). However, the Beit Yosef quotes the dissenting opinion of the Rif. The Chayei Adam (146:3) rules that one may rely on the Tur only in extenuating circumstances.)

Sum UP

1. Back to Back 2. Hang in there

3. The last straw 4. No pain, no gain

5. Adding insult to injury 6. Copycat

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