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STANDING WITH ISRAEL NOW AND ALWAYS JNF UK’s work never stops — rebuilding lives, restoring hope, and strengthening Israel for the future. Learn more at jnf.co.uk
Hezbollah Fires 150 Rockets as Israel Strikes Back Hard BY YOSSI SAUNDERS
PARASHAT VAYAKHEL, PEKUDEI & HACHODESH
SHABBAT: London Manchester Leeds Liverpool Birmingham Antwerp Bournemouth Gateshead Jerusalem
BEGINS 17:47 17:54 17:48 17:54 17:50 18:25 17:50 17:48 17:09
ENDS 18:50 19:03 19:01 19:06 18:57 19:35 19:00 19:02 18:23
Israel endured another dramatic night of attacks last night as Hezbollah launched more than 150 rockets toward northern Israel within just a few hours, part of an escalating week of missile fire directed at the Jewish state. The barrage began shortly after 8pm, triggering air-raid sirens across wide areas of the country as residents rushed for shelters. While most rockRocket aimed towards the Northern cities in Israel ets were aimed at northern communities near rocket fire throughout the week, with Iran the Lebanese border, alerts were also heard and Hezbollah repeatedly targeting Israeli far further south, including in Beit Shemesh, towns and cities. In response, the Israel highlighting the growing reach of the conflict Defense Forces have carried out massive and the nationwide anxiety gripping Israel. airstrikes on Hezbollah positions in Lebanon, The latest attack follows days of relentless
hitting rocket launch sites, weapons depots and command infrastructure in a determined effort to weaken the terror group’s military capabilities. At the same time, Israel and its allies have continued strong action against Iran, which is directing the wider regional confrontation while also targeting shipping routes and threatening Gulf states. Meanwhile turmoil has shaken Tehran itself. Reports indicate that Iran’s new leader, Mojtaba Khamenei, was injured in the legs on the first day of the war, amid dramatic strikes against senior regime figures. U.S. President Donald Trump also warned the confrontation is far from over, declaring he is “not finished with Iran.” Across Israel, the message remains clear: despite sirens and rocket fire, the nation stands united and resilient.
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Home Secretary bans Al Quds march
BY DAVID SAFFER
Home Secretary Shabana Mahmood has banned the pro-Iran ‘Al Quds Day’ march in London on Sunday due to the possibility of “serious public disorder”. Mahmood backed a Metropolitan Police request under section 13 of the Public Order Act 1986. A stationary demonstration may take place under strict conditions. A one month ban, the first since 2012, applies to the Al Quds and associated counter-protest marches. Past Al Quds marches have seen arrests for support of terror groups and antisemitic hate crimes. “Doing so is necessary to prevent serious public disorder, due to the scale of the protest and multiple counter-protests, in the context of the ongoing conflict in the Middle East,” Mahmood said in a statement. “Should a stationary demonstration proceed, the police will be able to apply strict conditions. I expect to see the full force of the law applied to anyone spreading hatred and division instead of exercising their right to peaceful protest.” The Al Quds march is “uniquely contentious” and organised by the Islamic Human Rights Commission, an organisation “supportive of the Iranian regime”, noted Assistant Commissioner Ade Adelekan, Public Order lead for the Met.
“In our assessment this march raises unique risks and challenges,” he explained. “We have taken into consideration the likely impact on protests of the volatile situation in the Middle East, with the Iranian regime attacking British allies and military bases overseas.” A Campaign Against Antisemitism spokesperson welHome Secretary Shabana Mahmood comed the move. “CAA and others, including a number of MPs, have been calling for this because allowing this hate-fest to go ahead would have sent the message that Islamists rule the roost in Britain,” they noted.
“In the past, this march, instituted by the late Ayatollah in 1979, has seen participants march under official banners stating ‘We are all Hezbollah’ and even blaming ‘Zionists’ for the Grenfell tower tragedy. We hope this ban signals a change in approach to Iranian-linked activity in our country.” Jonathan Metliss, Action Against Discrimination, added: “At long last, the Met Police and Home Secretary have seen sense to stop an exceedingly inflammatory march. It has become a pro-Palestinian, anti-Israel and Zionism protest, inciting antisemitic behaviour. Let us hope they ban future marches as they incite racial and Jew-hatred.” A We Believe Alliance (a partnership
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of the NJA & WBII) spokesman said the decision was “long overdue” due to “openly antisemitic messaging” and “brazen support” for terrorism. “For years the march has served as a platform for the Iranian regime’s anti-Zionist propaganda in London,” they noted. “At a time when many Iranians themselves are demanding the end of the regime that created Al Quds Day, Britain should not host its propaganda. “If organisers attempt a static gathering instead, it will be a clear litmus test of whether police will enforce the law and protect the Jewish community from hatred and intimidation.” Emma Schubart, Henry Jackson Society, said: “For years the Al-Quds march has been a platform for supporters of the Iranian regime and its extremist ideology to parade through the capital. “Banning it this year is the right decision, but it also raises a serious question. Why has it been allowed to happen for so long? Britain should not be a safe space for propaganda linked to a regime that funds terrorism, represses its own people and threatens us and our allies.” All advocacy groups called for the government to ban the Islamic Revolutionary Guard Corps as a terrorist organisation.
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UK universities mourn Ayatollah death regime. Universities involved reportedly The Henry Jackson Society has ideninclude University College London, Camtified at least 27 UK universities where bridge, Manchester, Edinburgh, Bristol, student societies or affiliated groups have Southampton, Surrey, Cardiff, Glasgow, posted tributes, organised commemoBrunel, Kingston, Westminster, Kings rations or shared material mourning the College London and Imperial College death of Iran’s Supreme Leader, Ayatollah London. Ali Khamenei. Henry Jackson Society Research Fellow Evidence by the think tank illustrates Emma Schubart said: “It is extraordithat student groups, primarily Ahlul-Bayt nary that student societies have openly or aligned Islamic societies, have shared mourned the leader of one of the world’s messages referring to Khamenei as a most repressive regimes. martyr, organised memorial events or “Ayatollah Khamenei presided over circulated content praising the Iranian a government responsible for brutal repression at home and the sponsorship of terrorism abroad. Seeing him described as a ‘martyr’ and honoured on UK campuses should concern anyone who cares about democratic values. “The Government is right to recognise that extremism and radicalisation remain serious problems within parts of the university sector. But these cases show just how deeply the issue runs. QMUL Ahlulbayt Society at Queen Mary University of London shared a portrait of BY ADAM MOSES
Khamenei accompanied by a prayer asking angels “to watch over” Iran’s future
“Universities must ensure their campuses are not being used as platforms to glorify authoritarian regimes or spread extremist narratives.” Jewish groups welcomed the response from the Society. A We Believe Alliance (a partnership of NJA & WBII) spokesman said: “It is utterly grotesque that individuals connected to British universities have chosen to mourn Khamenei, the head of a regime synonymous with repression, terrorism and the brutal crushing of its own people. “Disturbing as it is, it is hardly surprising given the wave of support for Hamas that overwhelmed many UK campuses in the aftermath of the October 7 attacks. When disgraced academic David Miller amplifies rhetoric that effectively glorifies such a figure, it exposes just how far parts of our university culture have drifted from the democratic values they claim to uphold, turning institutions that should be bastions of critical thinking into echo chambers for authoritarian propaganda.” The alliance commended the Henry Jackson Society for writing to the Home Office to request statements be reviewed under the Prevent programme. “When academics and student activists in British institutions publicly eulogise the leader of a hostile theocratic regime, it is not merely offensive, it raises serious and legitimate concerns about radicalisation within our universities,” a
12 MARCH 2026
spokesman noted. Jonathan Metliss, Action Against Discrimination, added: “How disgusting is this behaviour. It is a deliberate insult to the United States and Israel, let alone this country. This behaviour clearly follows an anti-Western and anti-Israel trend in the university world. Sadly, it echos the vile antisemitic behaviour and anti-Israel protests at UK and US universities following the tragic events of 2023 in Israel. Hopefully, relevant university authorities will take appropriate action and clamp down on this reprehensible anti-western and pro-Iran behaviour.” The incidents come as the Government announced new measures to tackle extremism and radicalisation on British campuses. This includes updated guidance requiring universities to carry out risk checks on external speakers, stronger requirements to report concerns through the Prevent programme and new powers for the Office for Students to act as a whistleblowing body for staff reporting wrongdoing. The Henry Jackson Society has called for universities and Department for Education to urgently review how student societies are monitored and funded. They have also called to ensure groups operating on campus are not promoting or legitimising organisations linked to extremist ideology or hostile states.
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Polanski condemned over Churchill statue disturbing contempt for Britain’s history and national symbols,” said a We believe Jewish groups have condemned Green Alliance (a partnership of NJA & WBII) Party leader Zack Polanski for appearing spokesman. to laugh at the vandalism of Winston “Portraying Zionism as inherently Churchill’s statue outside the Houses of criminal or illegitimate is widely recogParliament last month. nised as a form of antisemitism because Polanski together with Green members it denies the Jewish people their right to Zoe Garbett and Carself-deteroline Russell voted mination. against a ConservThe Green ative motion at City Party has Hall denouncing the repeatedly desecration and welpositioned coming the removal itself against of Iranian supreme Zionism leader Ali Khamenei and has from power. described The statue was Israel as an daubed with red illegitimate paint stating ‘Zionist and apartwar criminal’, ‘Free heid state. Palestine and ‘gloPolanski’s Disgraced leader of the Green Party balise the intifada’. reaction is Caspar San Giorgio disgraceful but was remanded into custody and has dehardly surprising given his ideological nied criminal damage of around £12,000 backdrop. Under his leadership, the after graffiti was sprayed on the statue. Party appears increasingly comfortable He appears at Southwark Crown Court on with the kind of extremist rhetoric that March 30. demeans Britain’s past while normalising “Churchill led Britain through its antisemitism in public life.” darkest hour, treating the desecration of Jonathan Metliss, Action Against Dishis monument with amusement shows a crimination, added: “Polanski’s frivolous
BY DAVID SAFFER
laughter is an insult to society in general and to law abiding and upright people, let alone to the UK Jewish community and to the interests of Israel. Polanski and his party have endorsed and treated with disdain yet another piece of extreme vandalism by a Palestine Action activist.” Metliss added: “Polanski and his Green Party are no friends of the Jewish community and State of Israel. Let us hope that banning of Palestine Action is upheld in the High Court following the Government’s appeal against the lifting of the ban, and it remains a banned and proscribed organisation with all that that entails.” Polanski reportedly laughed when Conservatives leader Susan Hall reproached him. “You’re laughing,” she said. “I’m glad Zack that you find this amusing, because actually most of the public will not find this amusing.” A Downing Street spokesperson labelled the attack “completely abhorrent”. “Churchill was a great Briton,” they noted. “This government will always stand up for our values and the perpetrator must be held to account.” Following the initial incident, a Campaign Against Antisemitism spokesperson said: “The red triangle is a symbol used by Hamas and by activists
worldwide to show solidarity with the terrorist group. This vandalism underscores how vile and unpatriotic these extremists are. They don’t just hate Jews, they hate Britain.” The We Believe Alliance added: “This is not an isolated act of vandalism. It is the predictable manifestation of a climate in which hostility towards Jews and the Jewish national movement, Zionism, has been normalised, sanitised and politically indulged. “For over two years now, since the Hamas massacres of October 7, weekly pro-Palestine marches have taken place across our cities. These demonstrations have been marked not merely by political protest but by overt Antisemitism, including genocidal chants, the glorification of terror organisations, and the intimidation of Jewish communal spaces. Successive UK governments have failed to draw firm red lines. Recognition gestures, equivocal language, two tier policing, and an unwillingness to confront hate speech have contributed to an atmosphere of impunity. Defacements such as this are the end result of that failure.” Metliss noted: “This act of vandalism is a disgrace to all our values.” Churchill’s statue, unveiled in 1973 by Lady Churchill, has been vandalised in the past, including during protests.
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Missile Explodes Near Beit Shemesh, Shrapnel Hits Homes in Mishkafayim A missile exploded just outside Beit Shemesh in central Israel on Tuesday afternoon, sending shrapnel into homes and cars in the Mishkafayim neighbourhood of Beit Shemesh. The blast occurred in an open field a short distance from the city but was
powerful enough to send fragments of debris into nearby residential areas, causing damage to property and sparking panic among residents. Emergency services confirmed that two people — a 50-year-old man and a 73-year-old man — were taken to hospital after sustaining injuries linked to an earlier explosion and falling debris. Residents across Beit Shemesh described hearing an enormous explosion that shook homes and echoed through the surrounding hills. “It was incredibly loud,” one resident told The Jewish Weekly. “The whole house shook. For a moment we thought it had landed right next to us.” Although the missile exploded in open ground outside the city, fragments of shrapnel were scattered into Missile shrapnel punctured the roof of a car after an Iranian missile exploded in an open field near Beit Shemesh residential streets in
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the Mishkafayim neighbourhood of Beit Shemesh. One large fragment punctured the roof of a parked car, leaving a visible hole through the metal. Other pieces landed on nearby balconies and rooftops, while windows in several homes were reported shattered by the force of the blast. Photographs taken shortly after the incident show twisted fragments of metal embedded in vehicles and lying across residential areas close to the impact zone. Police and emergency crews quickly arrived at the scene and cordoned off parts of the area while teams searched for additional debris. Residents were warned not to approach or handle missile fragments due to the potential danger they may pose. The sudden blast caused alarm among families living in Mishkafayim and surrounding neighbourhoods. “People ran outside immediately to see what had happened,” one resident said. “Everyone was checking if their neighbours were OK.” Others said the explosion was among the loudest heard in the area since the latest wave of missile attacks began. For families living in the normally quiet hills around Beit Shemesh, the incident
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served as another reminder of how quickly events can escalate. The explosion came amid a wave of missile alerts that have sounded repeatedly across Israel in recent days. Residents say sirens have been heard frequently, sometimes every few hours during both day and night, leaving many feeling exhausted and on edge. “You barely sleep,” said one local resident. “Even when there isn’t a siren you are listening for one. Your children are scared stiff and you have to be brave on the outside, even if you don’t feel brave on the inside.” Security officials are continuing to investigate the trajectory of the missile and whether it had been intercepted before falling just outside Beit Shemesh. Although the rocket landed in open ground, the damage caused by falling shrapnel highlighted the danger posed even when missiles do not strike directly inside residential areas. For residents in Mishkafayim, the experience was a stark reminder of how close the threat can come. “When something explodes just outside the city and shrapnel lands in your street,” one resident said, “you realise how quickly normal life can be shattered.”
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Joining Voices from Israel to the UK As the Jewish world continues to navigate turbulent waters, Anglo-Jewry finds itself at a profound crossroads. Following October 7th, the need for a direct, unmediated connection with Israel has never been more vital. This need has continued through a series of unprecedented challenges in the diaspora from the shattering of communal security during the High Holy Days in 2025, to the Bondi Beach attacks in December, and back to Israel with the ongoing complexities of “Operation Roaring Lion”. In an era of rising global antisemitism and shifting political alliances, hearing the authentic voices of Israeli political, cultural, and social leaders is not merely an educational exercise; it is a critical act of communal resilience and solidarity. Understanding the nuances of the Israeli experience requires moving beyond the headlines. By engaging with those on the front lines of Israel’s security, economy, media and culture, the British Jewish community can better navigate the “narrow bridge” of modern Jewish identity. This engagement fosters a sense of belonging that transcends geographical boundaries, offering a necessary counter-narrative to the hostility often found in mainstream media and online spaces. JNF UK’s “Voices from Israel” Series A central pillar of this engagement has been JNF UK’s acclaimed “Voices from Israel” series. This initiative serves as a vital connection, bringing the diverse perspectives of Israeli society directly to the UK community. The series has consistently featured speakers who embody the spirit of resilience, from high-level policymakers to heroic civilians.
Past events in the series (available on JNF UK’s YouTube Channel) have hosted significant figures, including: • Elad Simchayoff and Amit Segal, respected journalists, who discussed the challenges of reporting on Israel from abroad and offered a deep dive into Israel’s current regional war. • Raz Frohlich and Nimrod Palmach, heroes of October 7th who risked their lives to save others during the initial attacks. • Omer Shem Tov, hostage survivor who shared his powerful testimony of strength and defiance. • Yariv Mozer, the Emmy-winning director behind the documentary We Will Dance Again. Upcoming Events and Future Horizons Looking ahead, JNF UK continues to curate a diverse programme that reflects the multi-faceted nature of Israeli life today. The Spring 2026 schedule currently includes: • Shalom Ben Hanan: On 17 March, the former Shin Bet executive will provide an inside look at Israel’s security challenges and the current Iran War. • Rami Tal: On 5 April, the series takes a cultural turn with a live Pesach “Cook Along” featuring the culinary content creator. • Emily Damari: On 7 May, British-Israeli hostage survivor will talk about survival and growth. • Professor David Passig: On 24 May, the world-renowned futurist will explore what lies ahead for Israel in 2048. These free, online conversations, facilitated by JNF UK’s Dana Zohar, ensure that Anglo-Jewry remains deeply connected to the heart of the Jewish state,
empowered by the knowledge and stories of those who are shaping its future. To register for future Voices from
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STANDING WITH FAMILIES WHEN THEY NEED IT MOST The Malki Foundation (Keren Malki) was established in 2001 by Frimet & Arnold Roth to honour the memory of their daughter Malki, who lost her life in an act of terrorism when she was 15. Malki’s experiences with her severely disabled youngest sister Haya led her to become passionate about bringing happiness, support and encouragement to the lives of children facing similar challenges. Malki always volunteered to work with children with special needs and at school and in the community, she inspired her peers to do the same.
The Malki Foundation empowers Israeli families of children with severe disabilities to choose home care. Through financial subsidies, in-home paramedical therapies in the periphery, and long-term equipment loans, we remove barriers that make home care difficult. By easing physical and financial strain, we help children build essential life skills — strengthening families and enabling them to thrive together at home.
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2025 IN NUMBERS THERAPIES AT HOME Subsidises the expense of paramedical therapeutic care selected by the child’s family.
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Moriah, 10, lives with congenital muscular dystrophy. Her family joined Malki Foundation’s Therapists on Wheels programmme in January 2023, receiving in-home physiotherapy in Netivot. When war forced their evacuation to Jerusalem, Malki Foundation quickly arranged a local therapist so Moriah’s care continued uninterrupted.
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Hand in Hand Volunteers Bring Purim Joy Across the Community as Charity Marks 10 Years Hand in Hand’s dedicated young volunteers were busy across the community this Purim as the charity marks 10 years of supporting people in need. Groups of volunteers visited residents at Kisharon Langdon supporting living and Hammerson House, spreading the Purim spirit with singing, dancing and lots of laughter. At the same time, over 120 youngsters helped collect for Hand in Hand across London and Manchester, including groups of spielers who provided entertainment at many a Purim seuda. Behind the scenes, Hand in Hand also arranged close to 100 megilla readings for
Over-18s babka make
people in hospitals and care homes and for those who were housebound, helping ensure that everyone could take part in the mitzvot of the day. Hand in Hand engages over 1,100 volunteers each year, most of them teenagers, who provide weekly support to children and families in need. Recognising and showing hakarat hatov to these dedicated young people is central to Hand in Hand’s ethos. 48 young women from the charity’s growing over-18 volunteer cohort came together for an appreciation event featuring a babka-making masterclass with Joella Gothold from
Vanilla and Bow. The charity also hosted artistic volunteer appreciation events for its under-18 volunteers, with 115 teenage girls joining the creative session in London and 100 Hand in Hand Purim spielers with Avi Dubiner in Manchester, celebrating their commitment and dedto provide vital family support. Last week, ication to volunteering with painting, the charity’s ASD parent support group air clay and mirror decorating. met with input from a specialist support As part of its 10-year celebrations, a worker, offering practical guidance, group of Hand in Hand’s supporters resources and a safe space for parent to recently attended a parlour evening share experiences. to learn more about the charity. One From hands-on activities for volunteers attendee said: “It was really insightful to to targeted family support, these events hear more about the charity, especially reflect Hand in Hand’s commitment to the focus on letting teenagers give. I nurturing young people, empowering wish it would have been around when families and strengthening community I was 13 – it probably would have done ties – values that have been at the heart of me a lot of good!” Hand in Hand since it began as Shabbat Meanwhile, Hand in Hand continues Walk ten years ago.
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Journeys That Change Us | Poland BY RABBI RAPHY GARSON
with the depth of Jewish history. In places where vibrant Jewish communities once flourished, and where so many lives were later brutally extinguished, visitors confront both the fragility of Jewish existence and the remarkable resilience that has sustained it. Standing in these places can awaken
the group joined him. Working together, we gradually cleared the rubble until the Aron Kodesh, the holy ark, became visible again. We marked the moment by praying Mincha, the afternoon service, and lighting two memorial candles for the Jews who once worshipped there. It was probably the first prayer service held in that place in decades. The wind extinguished the flames, and more than a minute later, as we stood there wondering what to do next, the candles suddenly flickered back to life. For the group, it felt like a small echo of the Chanukah miracle, a powerful sense of Am Yisrael Chai and the eternity of the Jewish people. It was a moment none of us ever forgot.
“Travel broadens the mind,” or as Mark Twain once wrote, “Travel is fatal to prejudice, bigotry, and narrow-mindedness.” I often thought about that line while travelling with groups through places where Jewish history unfolded. When we step beyond the familiarity of our daily surroundings, we begin to see the world, and ourselves, through a wider lens. Travel exposes us to new places, perspectives, and realities. More importantly, it challenges assumptions, deepens understanding, and opens our minds in ways that books alone often cannot. Over many years, I have had the privilege of guiding Former Ghetto of Piotrkow students and adults on journeys to places where something profound. Many participants the Jewish story can be encountered tell me that the journey reignites their first-hand rather than simply studied. connection to their heritage, their people Through my work with JRoots, I have and their faith. For watched thousands of participants stand in locations they had only previously read some, it is the first time they truly see about and experience the moment when themselves on the history shifts from something distant to timeline of Jewish something deeply personal. history, recognising One of the greatest joys of leading these journeys has been witnessing how people that they are not merely observers of change when they encounter the story the past, but part of of their people in the places where it an unfolding story. actually happened. I have seen students In 2012, we visited and adults arrive curious, sometimes the city of Włodawa uncertain, and leave with a deeper understanding of who they are and where with my community. When we entered they come from. what had once been In this new series for the Jewish the town’s synaWeekly, I hope to bring some of those gogue, we found it journeys to you. From the comfort of in complete devyour sitting room chairs, we will travel to astation. The Nazis lesser-known corners of the Jewish world had destroyed the - places rich with story, meaning and building early in the historical depth. Great Synagogue Piotrkow Trybunalski war and decades Along the way we will explore landlater it remained scapes, personalities and moments that abandoned. Trees were growing through continue to shape Jewish life today. It is often in these quiet moments, the floor, with broken TVs and debris Our first journey takes us to Poland. standing on a street where Jewish life scattered everywhere. Nowhere is the power of travel more once thrived, or pausing in a place that One of my stronger members suddenly evident than on journeys there. For many witnessed unimaginable tragedy - that declared that we should clear the synaJewish students and adults, travelling to the past suddenly feels close enough to gogue. The task seemed impossible, but Poland becomes one of the most powertouch. he began pulling trees out of the ground ful experiences of their lives. This is not In that moment, Jewish history is no merely a historical tour; it is an encounter with his bare hands. Inspired, the rest of longer distant or abstract. It becomes
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personal. Many JRoots participants describe a powerful shift as they realise that the story did not end with the generations who came before them. Instead, they begin to see themselves as part of its continuation. One of so many recent testimonials tells us: “the journey imprinted within us the powerful message that “to live is to give.” Through our guide’s words, we now carry a deeper understanding of tikkun olam, our shared responsibility to repair, rebuild and bring goodness into the world. We urge anyone who hasn’t yet been to Poland to join a JRoots journey. It is not just a trip, its a journey every Jew should take: to see, to feel, to remember and to be changed forever.” Importantly, these journeys are not only about remembering tragedy. They are also about rediscovering life and awakening a renewed sense of responsibility to carry the story forward. As Rabbi Lord Jonathan Sacks zt’’l often taught, Jews are not simply the guardians of memories but the bearers of a living story, entrusted from one generation to the next. That is why I often speak about “journeys” rather than simply “trips.” A trip may involve movement across a map. A journey implies something deeper: reflection, growth, and transformation. Those who embark on meaningful journeys often return home changed, with new insight and a renewed sense of identity. Travel, then, does more than broaden the mind. It can awaken the heart and stir the soul. Walking through the landscapes of our past, we begin to understand that the journey of Jewish history did not end with those who came before us; rather, it continues with us. As Rav Sacks reminded us, “We are each a letter in the scroll.” The story is still being written, and every generation is called upon to add its chapter. Rabbi Raphy Garson, raised in Gibraltar, served 18 years as Senior Rabbi of Ohr Yisrael Federation in Elstree and now leads the Rabbinic Team at Tiferet Eyal Synagogue in Hendon. A Holocaust educator, he has guided over 6,500 students to Poland and leads Jewish heritage journeys worldwide with JRoots.
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Leading the Way from Darkness to Light: How Superhero Dogs Transform Lives Across the UK, we are anxiously following the news of attacks on Israel, sending hurried messages to check loved ones are safe. Unless you have run for shelter at the sound of a warning siren, it is hard to grasp the constant strain many Israelis face. For people living with sight loss, that fear and uncertainty are magnified. In moments when every second matters, expertly trained dogs from the Israel
Guide Dog Centre have calmly led their partners to safety, in some cases saving lives. One powerful example is Daniel, who lost his sight at 25, and his guide dog, Max. Daniel had been paired with Max for only seven months when war forced them to evacuate their home in northern Israel. They were relocated to a large hostel where identical corridors made
navigation confusing even in calm conditions. On one of his first nights, a siren shattered the quiet. Disoriented and unsure which direction to take, Daniel froze. Max did not. With steady confidence, he safely guided Daniel through the unfamiliar building to the nearest shelter. Stories like Daniel and Max’s are not rare. Across Israel, guide dogs help their partners navigate not only physical obstacles but also the unpredictability of daily life during conflict. They provide more than mobility. They offer independence, reassurance and, above all, safety. The impact extends beyond guide dogs. PTSD service dogs are trained to support individuals living with post-traumatic stress disorder, helping them manage anxiety, flashbacks and overwhelming stress. Two years ago, Amiyad, a retired IDF Special Forces officer, was partnered with a PTSD service dog named Frank. With Frank by his side, the nightmares and flashbacks that once dominated his life gradually became manageable. Together they built a fragile but steady sense of calm. That stability was tested when Palestinian prisoners were released as part of a ceasefire deal. Watching the news, Amiyad saw faces of men he had once
captured. As memories flooded back and his breathing quickened, Frank climbed into his lap, pressing close and grounding him in the present. When nightmares come at night, Frank wakes him, nudging gently until the fear subsides. Caring for Frank has helped Amiyad rebuild routine and rediscover purpose. Emotional support dogs are also transforming lives, particularly for traumatised children and those with autism, offering calm in a world that can feel overwhelming. Together, guide dogs, PTSD service dogs and emotional support dogs restore confidence, independence and hope. But the Israel Guide Dog Centre can only provide these dogs with generosity of dedicated supporters who appreciate the work they do. Breeding, training and caring for each dog requires significant resources, and demand continues to grow. For every Daniel and Max, and every Amiyad and Frank, many more are waiting. These extraordinary dogs are life-saving partners offering courage, stability and unconditional love. To learn more about the Israel Guide Dog Centre and support its work, visit www.israelguidedog.org.uk. *Names may have been changed to protect client anonymity.
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The Money Skills All Children Should Learn Mesila UK has launched a new practical guide to help parents teach their children healthy attitudes toward money from an early age. The guide, How to Teach Your Kids About Money, has recently been distributed to Jewish schools across the UK and offers families simple ways to introduce financial lessons at home. Research shows that children begin forming their attitudes toward money by the age of seven. This makes early conversations about spending, saving and giving especially important. The guide helps parents turn everyday moments into learning opportunities. Grocery shopping, managing pocket money or saving for something special can all become practical lessons that build confidence and responsibility. Designed to be clear and easy to use,
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Faith Under Fire BY RABBI GIDEON GOLDWATER
“Is everyone ok? That was really close, the whole building shook!” That was the message that flashed up on our family WhatsApp group. Within seconds I was on a video call with my relatives in Israel, who were huddled together inside their mamad; the reinforced bomb shelter built into almost every modern Israeli home. It’s one of those things that sounds surreal to outsiders, yet completely normal to Israelis. Like having a spare bedroom. Except this one is made of concrete and steel. They were shaken, but calm. Children hovered nearby. Someone was holding a phone charger. Another was folding laundry while waiting for the all-clear. Life was somehow continuing. They live in Beit Shemesh, a place that has become home to thousands of Anglo Jews who moved to Israel to live what they often describe as “the dream.” Last week it was in the international news for a far darker reason: a direct hit from an Iranian
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ballistic missile that destroyed homes and shattered lives. The victims’ only crime was being Jews living in the Jewish state. Watching my family juggle children home from school, Purim preparations, Pesach shopping lists, all while missiles were being fired at their neighbourhood, I found myself thinking about something very deep. I was thinking about faith. Not the comfortable kind. The kind we talk about over coffee or discuss in a classroom with a cute story. The real kind. The kind that has to survive inside a bomb shelter. I was reminded of a very different moment many years ago. In 2014, during Operation Protective Edge, I was living in Jerusalem. When the sirens sounded my wife and I ran downstairs to the building shelter carrying our five-day-old baby. As we walked in, the neighbours saw the baby for the first time. “Mazal tov!” they shouted. In a bomb shelter, sirens blaring outside, celebrating a newborn child. It was absurd. Beautiful. And deeply Jewish. I remember reflecting during those days that the beliefs I spoke about so
confidently suddenly faced a kind of reality test. It’s easy to talk about faith when life is calm. It’s another thing entirely when the walls are shaking. Did my convictions actually hold up? Or were they theoretical? When you look around a shelter during those tense minutes waiting for the all-clear, you see something fascinating. Parents instinctively project calm for their children. Even if they themselves are frightened, they smile, distract, reassure. And the children absorb it. Confidence flows from the parent to the child. Faith works in a similar way. When someone has truly built a deep, rooted relationship with G-d, not just an intellectual belief but something lived and internalised, it becomes visible precisely in those moments of pressure. You see it in the calm. You see it in the humour. You see it in the ability to keep going. It isn’t blind faith. It’s tested faith. And it produces something remarkable. Joy. That’s why some of the most extraordinary videos emerging from Israel right now are the ones that go viral around the world. Weddings where the dancing continues with even greater energy, just relocated to a bomb shelter after the sirens sounded. Purim parties where the meal simply moves rooms mid-course
but the singing continues uninterrupted. Neighbours who run not only for themselves but first to help the elderly or disabled reach safety. These moments spread online because they capture something powerful: values being tested and lived at the same time. The Iranian regime may be asking itself whether they are willing to die for its ideology. The Jewish people are being asked something very different. Whether we are willing to live for ours. To quote Douglas Murray in the conclusion of his book “Death Cults & Democracies”: “How could anyone overcome a movement - a people - who welcomed death, who glorified in death, who worshipped death... This year I saw an answer to it...because they love life. They fought for life...there is nothing wrong with loving life so much. It is the basis on which civilization can win!” Rabbi Goldwater holds a BSc in Psychology and an MA in Jewish Education. After serving as the Aish Rabbi on Campus in Birmingham and directing their national campus programme, he now serves as Managing Director of both Aish UK and Jewish Futures. His expanded teams and programming now impacting over 20,000 young Jews across the UK.
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AJEX Campaign Secures Long-Overdue Medal for 91-year-old Veteran A deeply moving moment took place as 91-year-old veteran Corporal Barry Bernard Brier was finally presented with his long overdue National Service Medal, more than seventy years after completing his service, a proud moment witnessed by three generations of his family. Barry’s medal was secured through
the AJEX Medal Project, led by Dan Fox, which works to ensure veterans receive recognition for their service. The initiative has now reclaimed more than 300 medals for veterans and their families who were never formally awarded them, with Barry’s becoming the 301st medal recovered. Barry completed his National Service with the Royal Air Force (RAF) from 1951 to 1953, serving as a Corporal and working as both a Small Arms Instructor and Drill Instructor. Initially training in Cheltenham, he later served in Wales, teaching fellow servicemen how to safely handle and operate firearms and helping guard RAF airfields. His passion for discipline and marksmanship began even earlier. At just 11 years old, Barry joined the Army Cadets, where he discovered the comradeship and structure that would shape his life. “I enjoyed the comradeship and the structure,” Barry recalled. “Everything had to be clean and perfect.” Even today, Barry keeps his Barry with his Son Clive and Daughter Lesley and Mike Bluestone, AJEX President awarding Barry with his medal shoes immaculately polished,
a habit carried proudly from his days in uniform. One of the highlights of Barry’s service came in 1953, when he marched as part of a Guard of Honour during the Coronation of Queen Elizabeth II, representing his battalion alongside 120 servicemen. While a single Coronation Medal was awarded to the battalion collectively rather than individually to those who took part, the experience remains one of his proudest memories. After leaving the forces, Barry continued his involvement in shooting sports, running a rifle and pistol club for around 20 years, teaching others safe and responsible marksmanship. The medal presentation came about through an unexpected friendship. Barry and Stan Kay are both residents of Jewish Blind & Disabled, where they met and became friends. Through their conversations, Stan learned about Barry’s military service and realised he had never received his National Service medal. A devoted AJEX member who volunteers his time photographing events and supporting veterans, Stan worked with Dan Fox for nearly two years to track down and secure Barry’s medal. The presentation was arranged as a complete surprise, even to Barry’s family.
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The medal was formally presented by AJEX Honorary President Mike Bluestone, who described it as a privilege to honour Barry’s service. “It was my privilege to present Barry Brier with the Royal British Legion National Service Medal, recognising his service to his country,” he said. Barry’s family were present for the special moment and shared how proud they were to see his service finally recognised. Barry is a proud father of two children and has grandchildren and a great-grandchild. For Barry, receiving the medal was deeply emotional. “After all this time not knowing whether I would ever have one, it was fantastic,” he said. “It brought back so many memories.” Barry hopes to attend the AJEX Parade this November with his family, proudly wearing the medal that finally recognises his service - with his shoes polished and trousers sharply creased, just as they were during his time in uniform. If you believe you or a family member may be entitled to a medal from war service in WWI or WWII, or would like to learn more about the AJEX Medal Project, visit: https://www.ajex.org.uk/medals
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WHAT3WORDS/// Our Story Unfolding BY RABBI NAFTALI SCHIFF
In between sirens in Yerushalayim this past Shabbat, I visited my cousins Bernard and Susan Penn at their home in Ramat Eshkol. Mr Penn is an expert in Biblical Hebrew, a subject he taught in Manchester schools for many decades. I have always been fascinated by the greatness and depth of linguistics as shedding greater light upon Torah concepts. Our catch-up sparked some thoughts around a theme I have been reflecting upon this year. We are living through an historic period in which the Jewish People’s collective story feels ever more remarkable, unique and compelling. At moments like this, the wake-up call is unmistakable: each of us is invited to play our own role in the unfolding narrative of our people. At Jewish Futures we try, in our own way, to help ensure that the next generation hears that invitation to connect, to participate, and to recognise that whoever they are, they too are part of Our Story. Between Purim and Pesach we move through a remarkable stretch of the Jewish calendar. Two festivals, two stories, two miraculous narratives that calls us to remember and to act. Beneath them lies a deeper spiritual connection and message hidden within a single Hebrew root: ס־פ־ר. From this root come several words that at first glance seem unrelated: סיפור (story), ( מספרnumber), ( ספרbook), and (ספירsapphire). My chat with Mr Penn in Yerushalayim began to reveal that our holy language hints that these words share something far deeper and profound. Indeed, one of the earliest works of Jewish thought, Sefer Yetzirah, speaks of creation unfolding through סיפור,ספר ומספר- book, story and number. Different forms of expression emerging from the same root idea- the revealing of order. A story unfolds in sequence. Events follow one another in a meaningful order. A number also exists in sequence: one, two, three, four. Both transform what might otherwise feel like chaos into structure and meaning. Counting gives order to things; storytelling, recountinggives order to experience. In both cases we move from the scattered to the coherent, from fragments to pattern. And then there is ספיר, sapphire, a word associated in the Torah with clarity and luminous vision. Beneath the Divine
presence at Sinai the Torah describes something “like the work of sapphire brickwork, like the essence of the heavens in purity.” Sapphire suggests transparency and illumination- the moment when something previously obscure becomes clear. Taken together, these words describe a crucial and rather beautiful process. Through סיפור, telling the story, we discover מספר, the structure and sequence that underlies it. And from that structure emerges ספיר- clarity. These ideas come together beautifully in the story of Purim. Uniquely among the books of Tanach, the Megillah never mentions the name of G-d explicitly. His presence is hidden. And yet, when we recount the story, when we read the Megillah in its proper order, we begin to see how every event, every twist and seeming coincidence, fits together. Thatliterally uncovers , is מגילהwhich is hidden than which is hidden - נסתרin the העלםof גלות. The Gemara teaches- הקורא את המגילה למפרע לא יצא “One who reads the Megillah out of sequence has not fulfilled their obligation.” Why? Because a story only becomes a story when its events are told in the order in which they unfold. Only then does the hidden pattern emerge. Read it backwards or out of sequence and it dissolves into disconnected fragments. Purim therefore trains us to look again at the world. What at first appears random or concealed may reveal a deeper coherence once we learn to read the narrative properly. And perhaps that lesson feels especially powerful this year. We are living through times that are dramatic, unsettling and historically significant for the Jewish People. Events unfold quickly; emotions run deep; the headlines change daily. It is not always easy, in the midst of unfolding events, to see the larger pattern. But the Megillah reminds us that even when the Divine name seems absent, the Divine hand is still quietly present in every chapter. There is a sequence to the unfolding narrative of our personal and
national lives. Things are evolving as they should. Have faith! Hold tight for the ride. Don’t be a passive passenger! Just a few weeks after Purim we sit down for the Seder night, perhaps the greatest educational moment in the Jewish calendar. Here too we tell a story, but not just any story. We recount the sequence that formed the Jewish people. The night itself is called a Seder, an order. Everything about the evening emphasises sequence: questions lead to answers, symbols lead to explanations, and each stage builds upon the one before it. We begin at the beginning. The Haggadah reaches back to the earliest stages of our formation as a people. It recalls the descent to Egypt and the bitterness of slavery. It reminds us that the shadow of hostility toward the Jewish people stretches far back into our earliest history. From there the story unfolds: the rise of Moshe’s leadership, the encounter at the burning bush, and the promises of redemption that G-d makes to him. The Torah articulates those promises through the famous sequential expressions of redemption: – והוצאתי והצלתי – וגאלתי – ולקחתי “I will bring you out… I will save you… I will redeem you… I will take you.” Each expression represents a stage. Each must follow the other in sequence, just as the narrative of redemption itself unfolded step by step. Neither can be skipped or forced. Then comes the promise that points forward to the future: “ — והבאתיI will bring you.” Tradition associates this final expression with the fifth cup, a reminder that the story of redemption is not finished. It continues to unfold across generations. The Seder therefore teaches us something profound about Jewish memory. We are not simply preserving events from the past. We are learning how to see them clearly. חייב אדם לראות עצמו כאילו הוא יצא ממצרים Each person is obligated to see himself as if he came out of Egypt. Through סיפור, the telling of our story,
we uncover מספר, the underlying structure. And from that structure emerges ספיר- clarity- of where we come from, who we are, our purpose and our destiny, as individuals and as a people. In Jewish thought the world itself often appears hidden. The very word עולםis related to concealment. Beneath the surface of events lies meaning waiting to be revealed. Our task, as a people, is to read the story carefully enough to uncover that meaning. That is why storytelling occupies such a central place in Jewish life. Around the Megillah reading, around the Seder table, around countless family tables and classrooms across the world, we pass the story on. Parents tell it to children; teachers tell it to students; communities tell it to the next generation. And something remarkable happens when a people continues to tell its story across centuries. The narrative becomes alive. It becomes relevant. It becomes personal. It becomes Our Story. The journey from Purim to Pesach reminds us that the Jewish story is not merely a record of the past. It is an unfolding narrative in which every generation has its role to play. When we tell the story faithfully, we do more than remember history. We help reveal the deeper pattern within it. We move from סיפורto מספר, and from מספרto ספיר, from narrative, to process, to clarity. And perhaps that is one of the great tasks of our time: not only to inherit the Jewish story, but to help give it a home, a place where it can be told, explored and passed forward with pride to the generations that follow. Because the Jewish story is still being written. And we are all part of it. And each of us holds a line in that unfolding narrative. Together, we are writing Our Story. Shabbat Shalom
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 network of educational organisations.
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Read The Instructions!
BY RABBI SHAUL YONATAN TAWIL
When the Torah wishes to convey a message of seriousness it tends to repeat (albeit in a different format) certain themes. One Mitzvah that is mentioned many times is the mitzvah of Shabbat. In this weeks Parsha we read that the Bnei Yisrael were specifically commanded to keep Shabbat before the building of the Mishkan. Sheshet Yamim TeAseh Melacha Ubayom Hashevii Yihyeh Lachem Kodesh Shabbat Shabbaton LaHashem (35:2). Six days work will be done, (i.e. you should work) and on the seventh should be Holy for you a Shabbat Shabaton. Two questions stem from this sentence. Firstly why does the torah state TeAseh – literally meaning that work will be done, rather then YaAseh – you will work? Second, what is the meaning of Shabbat Shabbaton? These questions are further elaborated on when we delve into the torah and find that also in Parshat Ki Tisa and Emor the torah uses the language of TeAseh and YeAseh – implying that work will be done, rather then we shall work. Whereas in Parshat VaEtchanan and Yitro, the torah specifically states Yaaseh – we should work for six days. In addition, in Parshat VaEtchanan it does not state that on the seventh day it will be a Shabbat Shabbaton; rather it states it will be a Shabbat. The Gemara (Berachot 35b) cites a disagreement between Rabbi Yishmael and Rabbi Shimon bar Yochai over whether a person should work for a living or whether he should learn Torah full-time while depending solely on Hashem for sustenance. Rabbi Yishmael’s opinion is that a person should work as well as learn Torah. Rabbi Shimon bar Yochai, on the other hand, is of the opinion that to engage in work is to neglect the Torah. Rabbi Yishmael quotes a verse, from the second paragraph of the Shema “[T]hat you may gather your grain,” as support for his view. But, the Gemara asks, is it not written (Yehoshua 1:8), “Do not remove this Torah from your mouth,” which seems to suggest that a person should never stop learning Torah? Necessarily, says Rabbi Yishmael, our verse teaches that the verse in Yehoshua should not be taken literally. Rabbi Shimon bar Yochai, on the other hand, disagrees, supporting his opinion with a verse from Yishayah (61:5): “Foreigners will stand and tend your flocks.” You need not do this yourself, they will tend to your affairs for you. As for the verse in the Shema (you may gather in your grain...”(11:13-14)), this refers to a time when we do not do the will of Hashem. That is when we will gather our own grain. If we do Hashem’s will, however, we will not need to work.
The Gan Raveh explains that by taking Rabbi Shimons view we can now understand the difference in wording used in the separate Parshiot. Our Parsha which states TeAseh Melacha and Shabat Shabaton, is referring to a time when we do the will of Hashem, when we serve him with all our hearts, souls and possessions. If we serve him whole heatedly, then as Rabbi Shimon stated, Hashem will make sure that the nation of the world will work for us and take care of our prosperity. This would mean that the whole week would now be left free for us to learn torah. If this is the case then when Shabbat arrives, it will be deemed Shabbat Shabbaton – the Shabbat of Shabbat, since we have been resting so to speak from work the whole week, those six days are in itself considered a Shabbat. If however we do not fulfill Hashems Will, the work of the six days will need to be performed by us, and then the only Shabbat that exists is that at the end of the week, when we refrain from working. That Shabbat is thus only termed as Shabbat and not Shabbat Shabbaton. Some people take life as a vicious cycle. They work to eat, eat to live and live to work. There is a famous Mashal of a man imprisoned in Siberia where he was kept in solitary confinement. His daily work consisted of turning a large heavy wheel attached to the wall round and round. As he turned it daily his sweat unleashed and he would wonder what lay behind the walls of his cell. Perhaps this large wheel helped to grind wheat or perhaps draw water from irrigated fields. After many years, he was released. At that moment, he asked his captors, “After all my hard work, I’d like to know what I achieved these past years. What’s the wheel attached to?” The guard smiled and simply said, “Nothing. You were just turning a wheel”. The man received an immediate heart attack and died. His whole life and all his suffering had been meaningless. In order for our lives to have meaning we have been blessed with the Torah – the instruction manual of how to maximize our lives in this world. We have been granted a day of rest – Shabbat, which helps us contemplate on our past
week and its achievements and the future week ahead and our aspirations. May we use this time wisely and through it we should see great blessing. Rabbi Tawil is the Founder and Director of ‘Torah Action Life’ (TAL)
rabbi.burman@bwkollel.org
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CAN WE SCRAP THE AFIKOMEN RITUAL? Dear Rabbi Every year we get together as a family, and there are alot of us, including a number of children. We hide the Afikoman and the kids go crazy searching for it. My sister-in-law is hosting this year, and she insists she wants to scrap the afikomen search as it takes too long and it is easier for her elderly parents to finish earlier. It’s true, the afikomen negotiation usually takes a good twenty minutes with plenty of laughs, but I think she’s a killjoy and will ruin something fun for the kids. PS: She, like me, is an avid reader of your column so she’ll recognise herself in this. Sandra Dear Sandra Picture the scene: We spend weeks preparing for Pesach with the house cleaned and koshered from top to bottom. Everyone is finally sitting around the Seder table, dressed nicely, with beautifully arranged Seder plates, Haggadot, and candles. Then suddenly the whole evening gets hijacked by a piece of matzah and a group of children who turn into professional negotiators. To be sure, not everyone has the custom of taking the matzah hostage. In Chabad, for example, the thinking goes that this encourages kids to take something that doesn’t belong to them, which is counterproductive for educational purposes, which is the theme of the night – “and you shall teach it to your children.” But for those who do have the custom, what is the underlying significance? The Seder is designed to be long and meaningful. It’s not just about family getting together for a nice meal and four cups of wine. It is intended to be about discussions around Jewish history, theology and obviously a detailed account and analysis of the Exodus story. For many adults that can be an enjoyable experience. For children, that could be about as much fun as sitting through a school assembly listening to a headteacher drone on about
keeping the bathrooms clean. So, the Rabbis built something very clever into the Seder. They created what might be the first incentive system in Jewish history. The Talmud tells us that we do unusual things during the Seder specifically to keep children engaged. We dip foods, ask questions, and hide the Afikoman so that the children stay awake. In other words, so much of the structure of the Seder is built around getting children to ask questions and stay involved in the Jewish story. So, if your sister-in-law is reading this: Remember, your parents most likely had their fun when they were younger. That’s why even today, at their elderly age, they are still participating in your Seder and celebrating Jewish history. Don’t deny that to the next generation, or they won’t be coming along to the Seder when they get to that age one day.
PRICE GOUGING AT PESACH Dear Rabbi Pesach is so expensive these days. Doesn’t the cost turn people off from keeping it? Ian Dear Ian Potatoes are still potatoes, until they get a “Kosher for Pesach” sticker and apparently become rare archaeological digs. It’s true that Pesach prices can leave one wondering whether Pharaoh had shares in the kosher food market; and gives new meaning to oppression at a time when we are supposed to be celebrating freedom. But the truth is, Pesach was never meant to be about high expense and gourmet products. Once upon a time people were OK with matzah, wine, vegetables, and basic food. Not thirty-seven varieties
of Pesach cereal or quinoa-based desserts pretending to be cake. If someone requires financial assistance, there are a lot of Chesed organisations out there offering help – and it is an especially unique mitzvah to contribute to such a cause: (the United Synagogue provides one such fantastic service and they’re doing a fundraiser for it over this weekend. So, it you want to get in on the mitzvah, www. charityextra.com/uschesed). Otherwise, there are also shops (the Kosher Outlet) that has significantly reduced prices for the conscientious consumer (Of course
12 MARCH 2026
begging the question, how come they can provide the same product for twenty percent less? But that’s for another day).
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Vayakhel - Pekudei
Moses gathers the People of Israel and repeats to them all the things G-d has told him in the previous three Parshiot. So a lot of this Parshah repeats things we’ve read before. First: the commandment to keep the Sabbath: For six days of the week, Jews can work, and the seventh day is a special day of rest called Shabbat. Next: G-d’s command to donate materials for the construction of the Mishkan. All kinds of material were required for the Mishkan’s construction: metals (gold, silver and copper); fabrics and materials, (wool, linen, and skins); wood, oil, spices and precious stones. As soon as Moses finished talking, the people went to bring things to donate to the
Mishkan. The people were so happy to contribute that they brought everything they had: jewelry and material and skins and fabrics. They brought so much, that Moses had to tell them to stop, and still there were extra stuff. Once again we hear about the master craftsmen Bezalel and Oholiab, two very talented men who were in charge of the building of the Mishkan. Now we read about the actual building of the Mishkan. Again, all this was described at great length in the previous Parshiot, but here we talk about them actually doing it. We read how they made the: • curtains (from twisted linen, and blue, purple, and crimson wool) • coverings (ram and
tachash skins) • walls (acacia wood ), • vessels: the ark (gold and wood with a golden crown encircling its rim), and the cherubim (carved from pure gold), and the Menorah (also pure gold), and the golden altar for the Ketoret [remember what that is from last week?] and the table (wood covered with gold) and the copper washstand (made from mirrors donated by the Jewish women) • courtyard • anything else that belonged in the Mishkan that we may have missed (assorted accessories like poles to carry the vessels, sockets for the planks that made up the walls, a screen for the courtyard, and more...) Parshat Pekudei is the last
Jewish Riddle
of the five Parshiot that discuss the Mishkan. The Parshah begins by giving us an accounting of the gold, silver, and copper that were donated to the Mishkan. Then is described how Bezalel and Oholiab made the eight special garments that the Kohen Gadol (High Priest) had to wear: The shirt, pants, hat, sash, apron, breastplate, and crown. See the Tetzaveh Roundup for more on this. Now that the building of the Mishkan was complete, they set it up and put everything in its proper place. Then a cloud came down upon the Mishkan, and this showed everybody that G-d’s presence had come to dwell within it.
This week’s Question:
Last week’s Answer:
As the sun moves from east to west, Shabbat and Yom Tov occur first in Israel, and then in America. Which mitzva is observed first in New York, and then in Jerusalem? Reading Megillat Esther! In New York (as in most places inside Israel and out) Purim is celebrated on Adar 14. But in Jerusalem, as in any city which had a wall around it in the days of Moses and Joshua, Purim is celebrated on Adar 15. This distinction commemorates the special miracles experienced in Persia’s capital, the walled city of Shushan.
During a certain period of the year, there is something we do three times a day, almost every day. We do it twice with one part of the body and once with another part of the body (according to Ashkenazic custom).
WELL DONE 12 YEAR OLD AZRIELLA MURKOFF
What is it?
Dingbats 1
2
3
4
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Tangram Challenge! Using all the shapes, can you make the shape on the right?
Word Wheel
D
L
S
V
E I Meaning: Chewing gum
מסטיק
Pronunciation: Mas-TEEK How to remember it: My teachers have been told, if I chew gum in class, the teacher must-take (mastik) it away. Fun fact: The word actually comes from the word mastic, a type of resin that was historically chewed like gum in the Mediterranean.
Riddles
Q: Why shouldn’t you visit an expensive wig shop? A: It’s too high a price ‘toupee.’
morning?
2. What is easy to get into, but hard to get out of? 3. Why can’t someone living in Manchester be buried in London?
3. Your guess is as good as mine 4. Repair
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1. In-between jobs 2. Repeat after me
Q: Why did the banana go to the doctor? A: It wasn’t peeling well
1. What two things wouldn’t you eat after waking up in the
Dingbat Answers
Q. What do ghosts wear when their eyesight gets blurred? A. Spooktacles!
2. Trouble 3. Because they’re still living!
HEBREW WORD OF THE WEEK... Jokes
C
Answers
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.
A O
1. Lunch and dinner
The goal of a word wheel puzzle is to create as many words possible with the letters in the word wheel.
Use the area below to write the words you have found.
5. Put it in writing 6. Ambiguous
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