The magazine of
A journey to
jewish uganda In conversation with
sir mick davis The kosher
Aish UK is a member of the Jewish Futures family of organisations and Olami
cheeseburger?
food special:
new york deli
ISSUE 6 | Shvat 5779 | January 2019
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Beyond the money… the Journey starts here
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A letter From the In this issue of Perspectives, the magazine of Aish UK, we are travelling the world. Having been scattered across all four corners of the earth for more than two millennia, the Jewish people would certainly be a worthy case study for being the world’s global people. Even remote communities have maintained strong networks before the advent of the internet and have, amazingly, retained a strong sense of identity, despite the threat of global homogeneity. Venturing deep into Eastern Uganda, Rabbi Shimshon Nadel takes us on his recent journey to meet with the Abayudaya, or Children of Judah. Their story began some 100 years ago when their charismatic tribal leader converted himself, his family and the entire tribe to Judaism. A century later, some 2,500 of their descendants still practice Judaism with passion. Writer, Shira Druion, shares an exclusive interview with Dorel Abramowitz, the Director of Development for the Sderot Municipality in Israel. In this article, they discuss what life is like living ‘under fire’ and how the community has shown tremendous resilience not just to stand against terrorism but a determination to see their community grow and thrive. Community rabbi and JRoots educator, Raphy Garson, takes us into the heart of Belmonte, Portugal. There, we discover a hidden community of Jewish conversos who, for hundreds of years, hid their practice of Judaism to save their own lives. Now, they have emerged from centurieslong hiding to finally reveal their true identity. In an exclusive interview with Perspectives, CEO of the Conservative Party, Sir Mick Davis, shares his hopes and fears about the state and fate of British Jewry. On our journey, we will meet Dr Shadman Zaman, a Bangladeshi national who describes himself as a ‘Stateless Zionist’ seeking to break down the barriers between his home country and Israel.
editor
Executive director Rabbi Daniel Rowe
Executive editor
As the first person from his homeland to visit Israel, he describes his experiences in advocating Israel’s existence and his own journey through conversion to Judaism.
Rabbi Ari Kayser
Editor Michelle Shalom
With Holocaust Memorial Day around the corner, we include a feature section in its honour. Having myself recently returned from a trip to Poland with a group of young students, it is clear now, perhaps more than ever before, how important it is to pass on the messages of the Holocaust. We go to Poland not because we think we can get a sense of what six million means, but to tell the story of one person, to paint the picture and hear the testimony of one individual.
design Emily Theodore
Contributors Rabbi Eli Birnbaum Micaela Blitz Sir Mick Davis Shira Druion Ilana Epstein Rabbi Moshe Friedman Rebbetzin Shalvie Friedman Rabbi Raphy Garson Rabbi Gideon Goldwater Rabbi Gil Student B. Gordon Rabbi Ari Kayser Rabbi Shimshon Nadel Aryeh Sampson Shanni Solomon Ben Thwaites Dr Shadman Zaman
Check out the Jewish education section which, as always, aims to discuss topics that are relevant, informative and purposeful. Will we soon be able to eat a ‘Kosher Cheeseburger’? How does the Torah understand the world’s ‘Refugee Crisis’? What is the ‘Festival of Trees’ all about? Food expert and Director of Ta’am, Ilana Epstein, takes us on a journey to her home town of New York to discover the flavours of the New York deli. Check out our new ‘Community’ section featuring one outstanding individual from the community and one organisation doing a fantastic job getting people back into work. For kids, have a look at our new comic strip and Tu B’shvat themed colouring pages!
Trustees Jeremy Newman (Chairman) Adrian Cohen Simon Fine Daniel Green Anthony Moshal Jacqueline Rashbass
We would love to hear from you! If you have any questions, suggestions on how we can improve or topics you’d like to see covered, please be in touch. Look out for our next magazine coming out before Pesach.
Thoughts? Contact us at perspectives@aish.org.uk
Blessings to all of our readers,
Want to advertise with us? advertising@aish.org.uk
Rabbi Ari Kayser Executive Editor
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WORLD
6 A journey to the heart of africa RABBI SHIMSHON NADEL 12 LIVING UNDER FIRE: LIFE IN SDEROT SHIRA DRUION 16 crypto-judaism: the enigma of belmonte Rabbi raphy garson
22 WHAT IS THE EVIDENCE THAT COLUMBUS WAS A JEW? B. gordon
EDUCATION
41 THE STRANGE FESTIVAL OF TREES Rabbi ari kayser 42 THE REFUGEE CRISIS Rabbi eli birnbaum
46 NOAh: rebuilding from destruction
rebbetzin shalvie friedman
50 WHEN the IRRATIONAL BECOMES RATIONAL rabbi gideon goldwater
52 THE KOSHER CHEESBURGER? ben thwaites
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Exiled from bangladesh 30 DR SHADMAN ZAMAN
26 A SICILIAN MOB IN JEWISH GREECE rabbi gil student
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IN CONVERSATION WITH 34 Sir mick davis
56 “THE LONG NIGHT” ERNSt BORNSTEIN
58 OUR legacy
Business insight: 82 Work avenue micaela blitz
Personal perspectives: 84 michelle barnet Interviewed by micaela blitz
RABBI ARI KAYSER
FOOD 60
72 There is no substitute for time with your kids shanni solomon
KIDS 78 FEATURE COMIC & COLOURING PAGE
CHANUKAH PARTY 86 helping the homeless 88
74 Anger management
AISH VISITS POLAND 90
76 The psychological benefit of religion
GENESIS ON DEMAND 92
aryeh sampson
@AISH
FAMILY & WELLBEING
New york deli ilana epstein
COMMUNITY
HOLOCAUST MEMORIAL
rabbi moshe friedman
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A
j o u r n e y T o
t h e
H e a r t o f
a f r i c a One rabbi’s visit with The abayudaya of eastern uganda RABBI SHIMSHON NADEL When not travelling to Jewish communities in the far-flung corners of the world, Shimshon HaKohen Nadel lives and teaches in Jerusalem, where he serves as rabbi of Har Nof’s Kehilat Zichron Yosef.
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T R AV E L · W O R L D I first learned about the Jews of Uganda almost 20 years ago. An aspiring musician interested in the roots of all sorts of Jewish folk music, I stumbled on some of their recordings. (Later, a CD of their music, released in 2003, was nominated for ‘Best Traditional World Music album’ at the 47th Grammy Awards.) To my ears, their music was original and exotic, yet familiar. Tefillot and Jewish texts set to East African musical motifs, harmonies and rhythms. Hebrew, Luganda, and Lugwere were sewn and sung together seamlessly. I was instantly smitten. I fell in love with their music and their story. And I began to research this community’s fascinating history. The journey of Uganda’s Jews to Judaism began 100 years ago. Semei Lwakirenzi Kakungulu (1869-1928), a charismatic tribal leader, warlord and statesman was converted to Christianity by British missionaries and given an area in Eastern Uganda to govern and establish British rule. After studying the Bible, he found the truth in the Five Books of Moses. According to one tradition, he may also have learned about Judaism from a Jewish traveler, Yosef, doing business in Uganda. With time, Kakungulu became disillusioned with both the British and their religion. In 1919, in an act of both political and spiritual rebellion, he converted himself, his family, and his tribe to Judaism, founding the Abayudaya (lit. ‘Children of Judah’). A century later, their descendants, numbering around 2,500, are still practicing Judaism and living in eight villages outside the city of Mbale in Eastern Uganda, near the border with Kenya. Today the community boasts several Jewish primary schools and a Jewish secondary school, named after Kakungulu. Over the past two decades, many members of the Abayudaya subsequently converted to Conservative Judaism. But one group, practicing
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W O R L D · T R AV E L
“THIS IS A COMMUNITY THAT HAS STRUGGLED AND SACRIFICED TO PRESERVE THEIR CONNECTION TO JUDAISM.”
Orthodox
Judaism,
wanted
an
really any infrastructure. Just fields,
The trek to Nasenyi was not easy. But
Orthodox conversion. After a number
dirt roads, and simple one-room
it was worth it. It involved doctor’s
of visits by rabbis from Israel, in 2016
homes made from brick or mud huts
visits, immunisations, antimalarials,
a Beit Din was convened and Kahal
with thatched roofs. Calves, goats,
flights through Africa, and the long
Kadosh She’erit Yisrael converted to
and chickens roam the landscape,
7+ hour drive through the Ugandan
Orthodox Judaism.
as do barefooted children carrying
countryside from Entebbe to Mbale.
jerrycans filled with water, drawn
Leaving Entebbe Airport, we passed
Last year, Moshe, a student of mine
from the well. In the air is a stillness.
the Old Terminal where one of Israel’s
originally from Uganda currently living
A calm. A simple beauty. To some
boldest operations on foreign soil
with his family in New Jersey, came
Westerners, the village and its
took place. It now serves as a military
to Jerusalem to study in yeshiva. I
residents might appear to be lacking.
airport, signs along the roadway warn
surprised him with my knowledge
drivers that this site is protected by
of his community’s history and
Uganda’s Special Forces Command
their music. He connected me with
and
members of Kahal Kadosh She’erit
prohibited. My driver warned me that
Yisrael. I began communicating with
if we stop, we can be detained and
them online, even teaching Torah and
my camera confiscated - or worse.
answering their halachic inquiries.
(Having spent part of the previous
They invited me to spend a week in
day visiting a Jewish inmate in an
their community and teach. But I
Ethiopian prison, I had no desire to
ended up learning much more than
see the inside of a Ugandan prison!)
photography
is
strictly
I could ever teach.
8
But the people who live here are
Seeing
Having recently moved from the
some of the happiest, most content
meaningful for me. Ever since I was
nearby village of Putti, Kahal Kadosh
people I have ever met. You can see it
a child I have been captivated by
She’erit Yisrael makes its home today
on their faces and in their eyes. For the
the courage, heroism, and sheer
in Nasenyi, a small rural village just
first time in my life I really understood
brilliance of Operation Thunderbolt/
outside Mbale. In Nasenyi there is
the Mishnah, “Who is rich? He who is
Jonathan. It is a story that is seared into
no electricity, no running water or
happy with his lot” (Avot 4:1).
our collective memory as Jews, and
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Old
Terminal
was
T R AV E L · W O R L D
“FOR THE FIRST TIME IN MY LIFE I REALLY UNDERSTOOD THE MISHNAH: ‘WHO IS RICH? HE WHO IS HAPPY WITH HIS LOT’”
resonates with anyone who believes
Marom, a Jewish student group that
associated the Nile with Biblical
in Israel’s right to defend herself and
services the needs of the members of
Egypt, I was surprised to learn that
protect her citizens - even on foreign
the Abayudaya living and studying in
one of its main tributaries, the White
soil. It’s no wonder that this mission is
the country’s capital.
Nile, originates in Uganda, flowing
the subject of at least six feature films, and countless documentaries.
North. Like the river, history here runs Kampala is also home to a Chabad
deeper than I thought I knew.
House. Yes, there is even a Chabad As we passed the Old Terminal, we
in Uganda! Rabbi Moshe Raskin,
Finally we arrived in Nasenyi. I spent
said a little prayer for Yoni Netanyahu,
together with his wife Yocheved,
time getting to know the members of
brother of Prime Minister Bibi
nourish the hungry bodies and souls
the community, and was impressed
Netanyahu, who made the ultimate
of Israeli backpackers, tourists, and
by the community’s leadership and
sacrifice, giving his life in order to save
organisation despite not having a
Jewish lives while leading this daring
rabbi. We prayed together, sang
operation.
together, and studied together. Their weekday prayers would put most
The Old Terminal also serves as a
synagogues to shame. While most
reminder of Idi Amin and his cruel
of us rush through Pesukei D’zimra,
reign over Uganda. During the
the verses of song and praise which
regime, Judaism was outlawed and
begin our daily morning prayers,
synagogues destroyed. At the time,
Kahal Kadosh She’erit Yisrael actually
the Abayudaya went underground
sings them every single day!
and practiced their religion in secret. This is a community that has
businesspeople passing through.
I gave classes, teaching about
struggled and sacrificed to preserve
They supplied me with food for the
Shabbat, Tefillah, and Israel, and was
their connection to Judaism.
week (and probably enough food for
inspired by their passion. They hung
two weeks!).
on every word and drank it up with
An hour drive from Entebbe and we
thirst. This community has a deep
reached the capital city, Kampala. In
Heading East to Jinja, we crossed
love for the Torah of Israel, the People
Kampala, we met with members of
over the Nile River. Having always
of Israel, and the Land of Israel.
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W O R L D · T R AV E L I taught and sang with the children of the community, whose bright smiles are a bright hope for the future. I visited the Hadassah Primary School where students taught me some of their songs, and I taught them some of my own. The children appreciated the Israeli snack foods like Bamba and Bissli and the chocolate wafers I brought with me. Teaching them to make berachot was just a ruse to be able to share with them a taste of Israel. Members
of
the
community
also
deeply
appreciated the tefillin, tallitot, tzitzit, siddurim and the Jewish books I brought with me, gifts from members of my synagogue in Jerusalem. I explained how the tefillin and tzitzit represent our deep bond with Hashem and serve as a constant reminder of that intimate relationship. My hope is that they will also serve as a reminder of the deep bond between their community and mine in Jerusalem. Having recently moved to Nasenyi, Kahal Kadosh She’erit Yisrael prays in a makeshift synagogue and has plans to build a permanent Beit Knesset. They are also going through agricultural training so they can develop the plot of land next to the synagogue, and sell its produce commercially to support the community. Following a Birthright trip to Israel in August, the Abayudaya are getting more and more media attention, in Israel and abroad. Currently, they are looking for greater recognition from the State of Israel and seeking greater acceptance in the Jewish world. In the meantime, they continue to pray and study and serve Hashem with a passion and a joy that is unrivaled. I arrived curious and left inspired. My life forever changed.
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“MY HOPE IS THAT [THE TEFILLIN AND TZITZIT] WILL ALSO SERVE AS A REMINDER OF THE DEEP BOND BETWEEN THEIR COMMUNITY AND MINE IN JERUSALEM.”
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WORLD · ISRAEL
L I V I N G U N D E R F I R E L I F E I N S D E R O T
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ISRAEL · WORLD
SHIRA DRUION obtained her Bachelor of Arts degree in English, Education and Psychology. She then trained as a Speech and Drama teacher through the Trinity College of London. She has been an educator for the past 15 years, teaching students from nursery to university where she lectured on writing and communication skills. She now teaches English and runs her own drama company called Dramatix where she teaches a broad age group of students. She also works for Chazak where she is the editor of YALLA Community Magazine and is responsible for PR/Marketing and events for young professionals. For more info on Dramatix classes in North West London, contact Shira at shiradru@hotmail.com or on 07587400516.
SHIRA DRUION TALKS TO DOREL ABRAMOWITZ
Sderot is a former development town in the Southern District of Israel. It is a city of 27,000 resilient people committed to building the State of Israel and the Jewish nation, which they do with vigour. The city, infamously referred to as the
How do you deal with the constant missiles and terror?
“Bomb Shelter Capital of the World”, continues to be a place of tremendous growth, despite the constant threat of terror.
Since ‘Operation Protective Edge’ at the end of 2014, we
Located less than a mile from the Gaza Strip, Sderot has
have had three years of full quiet. In the last year however,
been a major target of Qassam rockets attacks from Hamas.
we had numerous rocket attacks which took us back to
Dorel Abramowitz, Director of Development for the Sderot
the years of 2003-2014 when we had rockets on a weekly
Municipality says, “We used to say that life in Sderot is 99%
and sometimes daily basis. During November 2018, we had
heaven and 1% hell, meaning most of the time it’s a wonderful
almost 300 rockets in 24 hours. It is impossible to live under
place to live. Sderot is a growing city, has excellent schools
those kinds of perilous conditions and when that happens,
and is generally a great place to live. Obviously when rockets
we call the Israeli government to do whatever they can to
are storming down that is not the case. Since Operation
make the Hamas regime understand it is not worthwhile for
Protective Edge it has mostly been very quiet but once in a
them to fire rockets at civilians in Sderot and the surrounding
while we get reminders from our neighbours in Gaza.”
region.
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WORLD · ISRAEL
Has the situation affected you personally?
My good friend, Shmuel Ohayon, is a married and a father of two children. He is Director of Operations in the Sderot
I work in Sderot but don’t actually live there. During the last
playground and a local resident who has lived there since
attack, I was in my car which is the scariest situation to find
he was five years old when his parents made Aliyah from
oneself in during a missile attack. I was stopped at the traffic
Morocco 55 years ago. He says, “I love Sderot and I have
lights at the entrance of Sderot when I heard the ‘red colour’
never thought about leaving. This is my home! My family,
alert go off. I got out of the car and lay down on the floor
friends and everything is here. Sderot is a charming place,
for 10 minutes until I could find a bomb shelter. Above me I
the Qassam rockets will not break my spirit.”
could hear the Iron Dome system intercepting the Qassam rockets. It was obviously not a great experience to be outside during one of those attacks but on the other hand I have to say that I did feel a sense of pride that we have a
Do you feel the government is supportive of your situation and that they do what they can to help?
system like the Iron Dome to assist us during attacks. Yes, we believe the government does a lot to protect us. We
How do people cope with the threat to life on a day to day basis?
are not aware of all of the action they take but we are sure that the IDF does everything in their power to protect us. It is obviously more complex
The situation has affected all
than straightforward as the
those living here. The effect of
government has many factors
living with this level of terror
to consider when dealing
can cause people to suffer
with Hamas and sometimes
with PTSD symptoms such as
we have a feeling that political
anxiety, lack of self-confidence
agendas stop the government
and fear of loud noises. We
from defeating Hamas. In the
have a system in place to
last debacle, it seemed like we
deal with these issues which
were begging for a ceasefire
includes a team of therapists
instead of giving back a
to support those suffering from
powerful response.
the effects of PTSD. I would say
How can Jews in the UK help our brothers and sisters in Sderot?
that this is the most significant effect of the last 15 years of terror because all Sderot kids are born into this reality.
You can definitely help! I can think of several ways: The truth is people love Sderot and want to bring up
You can help with trying to advocate positively for
their children here because it is an exceptionally warm
Israel and the IDF by simply explaining that this is a war
community. It is peaceful, quiet, very friendly and so diverse!
between terrorists and innocent people on the Israeli
There is a place here for all types. I think that lots of residents
side.
understand that in many ways they need to set an example
•
By supporting Sderot with PTSD treatments. We built a
as proud Zionists who are standing at the forefront for the
new resilience centre which is safe and fully protected
entire State of Israel. It is that responsibility and position
from bombs. The project has been half sponsored by
that gives them strength and motivation to stay and to live
the Ministry of Defence, but we need try to raise funds
in Sderot, despite the challenges they encounter along the
to match the government contributions. •
way.
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We also hope to expand the treatment we can offer
ISRAEL · WORLD and to provide many more hours than we give right now. But we need more funds in order to be able to achieve those goals. Come to visit us to show solidarity and support.
Would you leave Sderot and move to a “safer” part of Israel?
ABOUT DOREL
The people in Sderot love the city and most of them would not consider leaving. In the ‘bad years’ before Protective Edge, one third of Sderot residents left. By 2012, we were
Dorel Abramovitz was born in Rishon LeZion
fewer than 20,000 residents which was dramatically less
in 1972. After graduating high school, he
than the 24,000 residents in 2003. But we are very happy
joined a Hesder yeshiva and subsequently
and proud that in the last five years, many new people have
served in an infantry fighting unit during his
moved to Sderot and the plan is to more than double the
military service in the Israel Defense Forces in
population over the next five years to 50,000 people. Five
the Givati Brigade.
new neighbourhoods are currently being built – the dream is possible!
After graduating college, Dorel worked as an
Are you angry at the people of Gaza?
educator for many years both in Israel and the United States; he was a shaliach in Silver Spring, Maryland for three years teaching
No, we do not hate the Arabs that live in Gaza as tragically
Hebrew and Judaism, and since his return
they are under the horrible regime that controls and
to Israel fifteen years ago has been involved
oppresses them. I am sure they wish they had a normal and
in education and various projects aimed at
successful life. However they basically support Hamas and
benefitting various sectors of Israeli society.
I’m not sure they are great fans of Israel. They know very
His work includes development of large-
well that under Israel they would be much safer and that
scale educational programs, fund raising,
Israel would encourage them to succeed and to become
public relations and spokesmanship.
more developed in comparison to their lives under Hamas rule. The truth is that Gaza is a complicated issue and I do
In the past, Dorel was part of a team that
not believe there is anyone out there that could provide a
established and developed pre-military
magical solution to the problem.
preparatory academies in in Kiryat Malachi and Katzrin, and served as the Israel Director for fundraising for The Jerusalem College of Technology - Lev Academic Center for five years. He is presently the Director of External Affairs of the Hesder Yeshiva in Itamar, but his main work is as Director for fundraising for the Municipality of Sderot, working closely with Mayor Alon Davidi. Thus, he combines his love of education with finding ways for improving the lives of others.
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WORLD · JEWISH HISTORY
C R Y P T O J U D A I S M T he E ni gma o f B e l mo n t e
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JEWISH HISTORY · WORLD
Neatly tucked into the hills of Portugal is the village of Belmonte. For many this remote quaint town is famous simply for being the birthplace
france
of Pedro Álvares Cabral, the navigator and military commander who discovered the land of “Vera Cruz”, now known to us as Brazil, the fifth largest
portugal
belmonte
country on earth! However this small town of 6,500 residents holds a much larger draw for
spain
Jewish tourists worldwide. In order to understand why that is the case, a brief introduction is in order.
morocco
A watershed moment for the Jews of Spain, Iberia and Mallorca began in 1391, with a wave of pogroms that lasted a year and saw a hundred thousand Jews murdered. When the dust finally settled, roughly one third of Spanish Jews had been forcibly converted, one third murdered and one third remained Jewish. Many survivors who fled or hid found shelter in Portugal, including the grandfather of Don Yitzchak Abarbanel. The result of 1391 was utter chaos and devastation to one of the largest Jewish communities in the world. The scale of the riots was unprecedented and created many years of suffering. This new population of converts were given many names such as conversos
RABBI RAPHY GARSON was raised in Gibraltar. After studying at the Mir Yeshiva, he married his wife Deborah and attended Kings College, graduating with a degree in Computer Science & Management. They then moved back to Israel where he obtained rabbinic ordination from the former Chief Rabbi Mordechai Eliyahu and the Israeli Rabbinate. In 2005 they returned to the UK to become the Senior Rabbi & Rebbetzin of Ohr Yisrael in Borehamwood and Elstree where he is also the Director of the Hertfordshire Learning Experience. Raphy works for JRoots as an educator and guide in Poland, Spain, Portugal and Morocco. In addition he also leads thousands of nonJewish students to Poland every year on the HET ‘Lessons from Auschwitz Project’.
or anusim - the forced ones. Marranos was the pejorative used by some. One source of the term derives from the Arabic muharram meaning “forbidden”. In this context the word means a “swine” or “pig”. However, as applied to Crypto-Jews, the term marrano may also derive from the Spanish verb marrar meaning “to deviate” or “to err”, in the sense that they deviated from their newly adopted faith by secretly continuing to practice Judaism. The “New Christians” could not revert to Judaism. Once baptised they were Christians - forever. If they reverted it was heresy and punishable by death. Jewish law dealt with this very differently. The Talmudic premise that “even if a Jew sins they are still a Jew” was sensitively applied by the Rabbis to these groups, at least within the first generation. With the passage of time hatred was focused on these New Christians who had very quickly risen the ranks in all areas of society. The Riot in Toledo in 1449 was predominantly targeted against conversos. During this time a “Judgment-Statute” was approved, prohibiting access of these false converts to municipal positions. In order to justify the attacks they were branded false Christians who practice Judaism in secret.
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WORLD · JEWISH HISTORY In 1449 it was ethnicity that mattered, not religion. Limpieza
Initially life was good for the Jews in Portugal. However
de sangre or cleaning “unclean blood” became a crazed
within five years it became a disaster. The new King Manuel
passion of the soon to be established inquisition.
the First, was on the cusp of his great conquest and needed the Jews. However his bride to be, the daughter of the
The Spanish Inquisition was established in 1478 by the
King and Queen of Spain, made the removal of the Jews
Catholic Monarchs Ferdinand II of Aragon and Isabella I of
of Portugal a prerequisite to the marriage. Thus began
Castile. Their goal was to maintain Catholic orthodoxy in
the mass conversion of thousands, coupled with many
their kingdoms. Originally it was used to identify heretics
events of suffering, pain and brutal separations of parents
amongst those who converted from Judaism to Catholicism.
and children. The Lisbon Easter Slaughter of April 1506 is hardly discussed in historical
The Inquisition came to a head
“THEY WERE GIVEN THREE MONTHS TO LEAVE ALL BEHIND, OR KEEP THEIR ASSETS AND CONVERT.”
with the signing of the royal decree on the 31st of March 1492. The decree was brutally honest. Jews must be expelled so that the conversos would no longer have the assistance or inspiration of their
accounts and the Portuguese only recognised it in 2008, when a memorial was erected at the site where it took place. For those who did not leave Portugal, their forced conversion
Jewish brethren. Conversos would therefore become good
was tempered with one concession by the King. He
Christians.
proclaimed that there was to be no Inquisition established for 20 years. However it did indeed create 20 years of secret
They were given three months to leave all behind, or keep
Judaism.
their assets and convert. By the 31st of July 1492 (the Hebrew date of the 9th of Av) there was to be no more Judaism in
When the Jews expelled from Spain crossed over the
Spain.
border in the area of Marvão, many made their way to the local villages in the mountains. It was in these areas that
Historians debate how many Jews made the journey out
they restarted their lives, hiding under the shadow of the
of Spain; it ranges from 150,000 - 400,000. Many headed
Portuguese inquisition. One such village where they settled
towards areas of Morocco and the Ottoman Empire, to
was Belmonte.
Turkey and Greece. An estimated 120,000 made the shorter journey across the border into Portugal.
For many of the conversos the pressure and ongoing fear of the Inquisition eventually wore them down and all hidden practices were eventually stopped. As each subsequent
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JEWISH HISTORY · WORLD generation was born, less was known to their descendants of a once rich, vibrant and active Judaism. Belmonte’s conversos decided to risk persecution and even death and continued to practice Judaism in secret. For centuries, these so-called marranos led a clandestine existence. Living among Christians, the Crypto-Jews in this mountainous town close to the Spanish border protected themselves by giving the appearance of externally being good Christians. Prayers and traditions were practiced at home under maximum secrecy behind closed doors and windows. Even the food was affected as they prepared alheira, the heavily seasoned sausages that are still very popular throughout
History tells us they preserved some mourning customs, like
many parts of Portugal.
the Tahara, the washing of the corpse and the burning of a light during the first seven days of mourning, the Shivah.
By adapting their kosher cooking, they gave the impression that they ate pork. However the recipe involved using “only”
They performed their own marriage ceremony, by making a
rabbit and chicken.
declaration in Portuguese which said: “Em nome de Deus de Abrahao, Isaac e Jacob, eu vos uno. Cumpri vos a Sua bencao”
Many traditions and “Jew-ish” customs developed which
which translates to “In the name of the God of Abraham,
alluded to a Judaism of the past. The Belmonte marranos
Isaac and Jacob I commend you to His benediction”.
maintained their identity by marrying within themselves, which very often led to serious medical issues of close
All of this dedication to maintain their Jewish roots was done,
family members intermarrying with each other.
without Jewish schools, without synagogues, without Jewish books – and at risk of being caught at any moment. Being
They adhered to the belief in a single God who would redeem
caught often meant being burnt alive.
his people at the end of days. Some Jewish observances like Shabbat and Jewish holidays were kept. Many lit candles on
In Belmonte, it was mainly the mothers who passed on
Friday night where they could not be seen from the outside,
the knowledge, habits and religiousness from generation
or placed them in a closet or vase. Some observed Passover
to generation. And it was for this reason that women in
and Yom Kippur a day or two before or after the Jewish
general were persecuted in far greater numbers during the
calendar date to confuse the spies of the Inquisition.
Inquisition. It is and always has been the Jewish Woman, with her intuition, foresight, compassion and leadership that was able to maintain Jewish continuity under the most horrific regimes.
“the Crypto-Jews protected themselves by giving the appearance of externally being good Christians.”
A YouTube video telling their story relates that they were ‘discovered’ in 1917 by Samuel Schwartz, a Galician mining engineer. When he asked them if they were Jews – as he too was a Jew – they did not believe him. They thought they were the only remaining Jews in the world. In fact they only believed Schwartz was a Jew when he recited the Shema Yisrael and they recognised the name of God “Adonai”. Even in 1917 a palpable fear existed and the word “Jew” was not
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uttered in public. They emerged from secrecy because of
Here the candle of Jewish light was never
increased openness across Portugal after the 1974 transition
extinguished. For a period of 500 years, from
to democracy from António Salazar’s dictatorship.
1492 [when the one synagogue in Belmonte was destroyed] until 1996 [when it was reopened],
On a recent JRoots journey we met Shavei Israel’s emissary
in the homes of this village the Jewish
in Portugal, Rabbi Salas, who oversaw the running of the
commandments were secretly performed, the
local synagogue Bet Eliahu which was inaugurated on the
tradition was transmitted from parent to child
4th December 1996, exactly 500 years after the edict of
in hushed tones, the Sabbath was sanctified
expulsion. This edict was never carried out, instead all Jews
in hiding while Sunday was celebrated before
in Portugal were forcibly baptised in 1497.
the eyes of the neighbors. They made blessings over the challah and the wine and mumbled
Rabbi Salas left Belmonte this year as the community has
words of Hebrew prayers in the darkness. Here
dwindled to about 40 Jews. However, his work and love to
the Jewish soul was never lost. Here the Jewish
these hidden Jews has left its mark. Many have made Aliyah
soul remains forever…From the midst of the
because of his input and many are more committed.
past will rise the future. From the bleak darkness of the Middle Ages shall emerge the light of this
I remember the first time I visited the Synagogue being
synagogue.”
deeply moved by the sign at the entrance: Belmonte’s Jews embody the indomitable spirit of the Jewish “Here in this place, the chain of our tradition has
People. Queen Isabela and King Ferdinand are surely turning
not been severed…As a result of government
in their graves. They tried to kill Judaism throughout the
decrees, the Jewish residents of this village, like
Iberian Peninsula – they didn’t succeed – and many are now
other Jews throughout Spain and Portugal, were
coming home.
forced to publicly deny their Jewish religion. But they maintained their Judaism in their homes.
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]
@wisdom Term 2 Applications Now Open ÂŁ50 per term
contact yp@aish.org.uk
Questions, answers and everything in between. What is Judaism’s next chapter, and is humanity still part of the story?
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W h a t
i s
t h e
e v i d e n c e
t h a t
c o l u m b u s w a s
a
j e w ?
On February 15, 1493 Christopher Columbus sent out a letter to the European world revealing for the first time his discovery of America. His finding was the first step into a new world, which would become the symbol of religious tolerance and freedom. The real identity of Christopher Columbus sheds new light on the poignancy of this historical period, especially for the Jews. B. GORDON To gain a better understanding of Columbus’s legacy, it’s Columbus lived during the time of the inquisition during
B. Gordon is a freelance writer, columnist, and copywriter. Her work appears on national and international online and print publications.
which Anusim, Jews who practiced their faith in secret, were
This article appears on
important to note the historical background of his life.
under constant threat of arrest and tortuous death. Tens of thousands of secret Jews were tortured during the Spanish Inquisition, many dying a martyr’s death.
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“columbus was, in fact, a secret jew whose voyage to the indies had another altogether different objective than he claimed.”
Columbus’ identity has been shrouded in mystery and
Another revelation is in the mysterious monogram found on
debated for some time. The Italians claimed that Columbus
his the letters, written right to left. To quote Semitic linguist
was born in Lugano, Italy to Domenico Colombo, a tower
Maurice David, who discovered the meaning of the symbols,
sentinel. The Spaniards claim that he was born on Spanish
“On all of these... intimate letters the attentive reader can
soil to a father with a different name and trade. Recently,
plainly see at the left top corner a little monogram which
as reported by Charles Garcia of CNN, Spanish scholars
is... in fact, nothing more…. than an old Hebrew greeting….
Jose Erugo, Otero Sanchez and Nicholas Dias Perez have
frequently used among religious Jews all over the world even
concluded that Columbus was, in fact, a secret Jew whose
to this day”. The symbol he was referring to were the Hebrew
voyage to the Indies had another altogether different
letters bet and heh, which we know to stand for b’ezrat
objective than he claimed.
Hashem, or with God’s help. Not surprisingly, Columbus’ letter to the King and Queen was the only one of his 13 letters
The content of Columbus’ personal letters and diary
studied that did not contain this symbol.
entries prove most revealing. One telling difference between Columbus’ personal writings and those of his
Three of the wishes in Columbus’ will and testament also
contemporaries was the language it was written in, namely
lend a number of telling clues to his identity. One request in
one unrecognisable to most native Spaniards. Linguistics
his will was that one-tenth of his income be given as charity
professor Estelle Irizarry, after analysing the language of
to provide dowry for poor girls, a commonly practiced
hundreds of similar letters concluded that it was written in
Jewish custom that stretches far back. He also requested to
Castilan Spanish or Ladino, a Jewish version of the Spanish
have money given to a certain Jew who lived near the Jewish
language, analogous to what the Yiddish language is to
quarter of Lisbon.
German.
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Another particularly telltale note in his will seemed to
rebuild the Jews’ holy Temple. According to Dr. Gerhard Falk,
be somewhat of a hidden signature, a triangular form of
author of a Man’s Ascent to Reason, he brought a Hebrew
dots and letters that resembled inscriptions found on
interpreter with him, with the hope of locating the ten lost
gravestones of Jewish cemeteries in Spain. Columbus even
tribes. ( Hence, the popular lyric reads: “In 1492, Columbus
instructed his children to maintain this mysterious symbol
sailed the ocean blue. His interpreter was lou, he was a Jew
for perpetuity. The hidden signature, when translated, was
and that is true.”)
actually a prayer in lieu of the standard Hebrew kaddish, which was forbidden in Spain. This ploy allowed Columbus
The day of Columbus’ travels are also of noteworthy
to covertly instruct his children to recite the kaddish prayer
significance. It is said that he had originally planned on
for him.
sailing on Tisha b’Av, but postponed his travels because the day is considered inauspicious for
“we come to know a man, who, in his quest to free the Jewish people from their oppression, was brought to America by the hand of Divine Providence.”
Simon Wiesenthal suggests that the motive behind Columbus’ voyage was to find a safe haven for the Jews. People assume that King Ferdinand and
Queen
Isabella
financed
such ventures. Instead he began his journey on August 3rd, the 11th of Av, two days after the Jews were given the choice to convert or leave Spain. For our discerning readers, is this a fact of mere coincidence or of remarkable significance?
Columbus’ journey. But according to Charles Garcia of CNN, two conversos, Louis De Santangel and Gabriel Sanchez,
On the surface it seems that an ordinary sailor set forth
along with the prominent Rabbi Isaac Abarbanel, took
to find a different path to the Indies, and by a remarkable
money out of their own pockets to pay for the voyage. This
stroke of luck, landed in a land known for its benevolence
historical fact should raise yet another question: Why did
and religious tolerance. However, upon exploring the true
these Jews take interest in Columbus’ voyage?
identity of Christopher Columbus, we come to know a man, who, in his quest to free the Jewish people from their
Simon Wiesenthal suggests in his book, Sails of Hope, that
oppression, was brought to America by the hand of Divine
the motive behind Columbus’ voyage was to find a safe
Providence.
haven for the Jews. Similarly, others conclude that Columbus set sail to Asia for the purpose to obtaining enough gold to finance a crusade in an effort to take back Jerusalem and
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A S I C I L I A N M O B I N J E WI S H GR E E C E
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I. Unity or Community?
RABBI GIL STUDENT
In 1546, a rabbi tried to unite the Jewish community of
is the Publisher and Editor-in-Chief of TorahMusings.com and writes frequently in Jewish newspapers and magazines. Rabbi Student serves as Director of the Halacha Commission of the Rabbinical Alliance of America, on the Editorial Board of the Orthodox Union’s Jewish Action magazine, and as the magazine’s Book Editor. His latest book is Search Engine: Finding Meaning in Jewish Texts.
Patras, in western Greece and at the time part of the Ottoman Empire. Or as the opponents might have put it, he tried take control of the community. The fallout was ugly, causing great disagreement throughout the large Jewish communities on the Mediterranean. Patras had four Jewish communities — native Greek, Spanish, and large and small Sicilian communities. Years earlier, all the communities had governed together by mutual agreement but decades prior to this incident, the communities agreed to self-govern community to set its own rules and enforce them.
II. An Offer You Can’t Refuse
A recently arrived rabbi, Yosef Forman, discovered that the
In particular, the support of the leading rabbi of the
communities had previously been united and attempted to
Salonica Jewish community — Rabbi Shmuel De Modena
reunite them under his leadership. Each community would
(known by his acronym ‘Maharshdam’) — was important
have equal representation in the lay leadership. However, the
for the consolidation plan. However, the relatively young
native Greek community refused to submit to joint control
Maharshdam (40 years old) refused to comment on this
because it realized that it would always be in the minority.
contentious situation. Rabbi Forman sent emissaries across
The Greeks would be subject to Sicilian control. In response
Greece to Salonica, to ask for his opinion. Simultaneously,
to this refusal, Rabbi Forman wrote a halakhic treatise on the
the native Greek community in Patras sent their own
subject which he circulated to leading rabbis in the region,
emissaries to Salonica to enlist Maharshdam on their side.
in the hope for their support for his consolidated control of
After repeated requests from both sets of emissaries,
the Patras Jewish community.
Maharshdam agreed to adjudicate only if both sides agreed
without a federated Jewish government. This allowed each
in advance to follow his conclusion, which was impossible. In frustration, one of the native Greek emissaries decided
“How is a minority protected From the tyranny of the majority?”
to sail to Constantinople, where he might find rabbinic assistance. Before the boat left dock, members of the local Sicilian Jewish community — whose Sicilian comrades in Patras supported the consolidation — boarded the boat and beat up the Greek emissary. Then they turned him into the police, claiming that the Greek Jew owed money to a Sicilian Jew — with two local witnesses falsely testifying to the debt. The Greek Jew remained in jail for three days until he was able to find someone to pay the fictitious debt. Additionally, the community declared a curse on anyone who assisted the Greek emissaries, which they had announced in the marketplace. As a divine epilogue to this episode, two of the consolidation emissaries died within the year and a third fell seriously ill. (Maharshdam tells this story in the often omitted introduction to his responsum, Yoreh De’ah 253.)
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III. Federalism or Separatism Rabbi Forman then travelled himself to Salonica to enlist Maharshdam’s support. Maharshdam greeted him warmly but adamantly refused to discuss the consolidation issue. When Rabbi Forman left, he sent a blistering letter to Maharshdam, angry over his refusal to engage. Finally, Maharshdam conceded and got involved in this controversy. To Rabbi Forman’s dismay, Maharshdam supported the native Greek community in their fight against consolidation. Setting aside the personal elements of this case, the issue at
Maharshdam replies with a different passage emphasizing
hand is one inherent to all democracies: how is a minority
community rather than city. Regarding disagreements
protected from the tyranny of the majority? Different
between Talmudic adversaries Beit Hillel and Beit Shammai,
countries have tried various solutions, with some success.
when each group followed their own ruling rather than
The Greek Jewish community in Patras wanted its rights
accepting a consensus, the Talmud asks why this does not
protected from the majority. On the other hand, Jewish unity
violate the prohibition of forming separate communities:
is important. A united Jewish community has inherent value.
According to the one who said that Beit Shammai acted
Only, says the Maharashdam, if the minority is allowed to
in accordance with their opinion, we should read here:
maintain its independence when necessary. One important
“You shall not cut yourselves” (Deuteronomy 14:1), which is
detail is whether people can switch communities. If they can,
interpreted to mean: Do not become numerous factions…
then people can game a decentralized system by jurisdiction
Rava said to him: But the dispute between Beit Shammai and
shopping, joining the community most favourable to their
Beit Hillel is considered like a case of two courts in one city,
situation. In Salonica, people were not allowed to switch
as these two schools of thought were found everywhere,
communities, thereby avoiding this problem.
not in any specific place. Rather, Rava said: When we say that the prohibition: “You shall not cut yourselves” applies,
IV. Community or City?
we are referring to a case where there is a court in one city, a section of which rules in accordance with the statement of Beit Shammai and another section rules in accordance
The dispute over consolidation revolves around two
with the statement of Beit Hillel. However, with regard to
Talmudic passages. The first, on which Rabbi Forman bases
two courts located in one city, we have no problem with it.
his argument (his treatise is included as an appendix to the
(Yevamot 14a, Koren Steinsaltz translation)
2010 edition of Responsa Maharshdam (Yoreh De’ah)), on the rights given to city residents to issue local regulations:
Maharshdam says that from the fact that this verse does not apply to a city that has two courts we see that a city does
It is permitted for the residents of the city to set
not need to have uniform practices. Or rather, a community
the measures used in that city, the prices set for
with its own synagogue and religious court constitutes a city.
products sold there, and the wages paid to its
When the Talmud in Bava Batra says that residents of a town
workers, and to fine people for violating their
or city may set regulations, they include a community as a
specifications. (Bava Batra 8b, Koren Steinsaltz
city or town that may have its own regulations.¹
translation) ¹ See also Responsa Mabit 3:77; Responsa Radakh 11; Responsa Maharam Alshikh 59; Responsa Maharibal 2:77; Avkas Rokhel 191.
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FEATURE ARTICLE
I am the first Bangladeshi national in history to travel to Israel. If social trends are anything to go by, I would have been an anti-Semite like most of my countrymen - not someone on the threshold of conversion to Judaism. I would have hated Israel and thought of them as the controller of the world who wanted to destroy Muslim identity. My story ended differently. Bangladesh, a country of more than 165 million people, 90% of which are Muslim, was established with secularism as a virtue. However, political turmoil and subsequent military coups established governments who were sympathetic to Islamist groups and dependent on Middle Eastern aid. This made Bangladesh a breeding ground for Wahhabi Islamic teaching which has plagued the Middle East. This version of Islam promoted by Saudi Arabia, the driving ideological force behind groups like ISIS and Al-Qaeda, also found its way into the minds and textbooks of Bangladeshi people. Most people around me hated Jews and Israel, and in a country with no registered Jews, there was hardly anyone to teach about Judaism and the Jewish people. My textbooks and teachers in school used to demonise Jews and Israel as the “Satan.� The culture of Bangladesh used to encourage and indoctrinate its people in anti-Semitism from a very early age.
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FEATURE ARTICLE
Luckily for me, my story ended up being radically different
and did a one-year internship in Bangladesh. I would try to
to what is predestined for so many other Bangladeshis. Born
call out anti-Semitism when I saw it, and shared with others
into an affluent family, my parents promoted humanity as
my belief that diplomatic relations with Israel would benefit
a virtue above all else. My father is a secular atheist and my
us. My public support of Israel led to regular death threats
mother is a liberal Muslim. My maternal grandfather, an
from Islamists. They also threatened my parents too. I
atheist, was the first Bangladeshi Zionist and it was he who
moved to the UK in order to pursue my career as a doctor
introduced me to Zionism and the beauty of Judaism.
and to my surprise, found that anti-Semitism existed here too. After passing the registration exams and becoming an
At school and in public places, I was always told to hate
A & E doctor in the NHS, I joined Queen Mary University of
Jews but at home I was given a very different message. My
London to do a Masters in Public Health.
parents and grandfather encouraged me to read about Judaism, Zionism and Jewish history
I was shocked to see the level of
- something unheard of in my
“My public support Of israel led to Regular death threats from islamists”
country. They told me to first read and then question whether the hatred that the average Bangladeshi harbours towards Jews was justified or not. As a curious 12 year old, I read the book “A Case for Israel” by Alan Dershowitz and my perception of
hatred towards Israel and Jews on university campuses. It became my moral duty to stand up against hatred towards Jews and I became the secretary of the “Jewish and Israel Society” of Queen Mary University of London. I took to the streets with my fellow Zionists to
Israel changed forever. Since then, I have read a lot of books
campaign and uphold the truth about Israel. Since moving
on Israel and the Middle East and I have no doubt that to
to the UK, I have already received 37 death threats, but that
prevent another Holocaust, there has to be an independent
will not deter me.
State of Israel. While working as a doctor and studying for my masters, I
32
My father is an engineer and my mother is a teacher, a
decided to take a break for a week and visit Israel. I knew
philanthropist and a women’s rights campaigner. In January
that if Israel approved my visa application then I would be
2015, I qualified as a doctor from Chittagong Medical College
the first Bangladeshi national to do so. Salah Chowdhury,
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FEATURE ARTICLE
a Bangladeshi national, had previously attempted to go to
For me, anti-Zionism is the modern anti-Semitism. While
Israel in 2003 and as a result is still in jail in Bangladesh. When
advocating for Israel, people ask me how I connect to
I applied for the visa, I was worried that my visa application
Zionism. Bangladesh was founded at the aspiration of
would be rejected as Bangladesh is one of the countries that
Bengali people just as Israel was for the Jewish people.
bans its citizens from going to Israel. But my application was successful and I travelled all over northern Israel with a close
Israel helped Bangladesh during our own liberation struggle,
Israeli friend. The opening of one door has most likely closed
but that part of history is not often cited. Israel was one of
another – as if I were to set foot on Bangladeshi soil now, I
the first nations to recognise Bangladesh in 1972 following
would likely be arrested at the airport and charged with high
the Bangladesh Liberation War, however, the country
treason.
rejected this recognition.
I travelled to Jerusalem, Haifa, Caesarea, Netanya, Abu Gosh, Ma’ale Hahamisha kibbutz and Sha’arei Tikva. In Jerusalem, I visited the Kotel, the Temple Mount, the Church, the Mammilla Mall and Yad Vashem. Praying at the Kotel was an incredibly uplifting experience and
One of my life goals remains the
“After coming back from israel, i felt even more obligated to tell the truth that i witnessed”
one of the factors in my decision to
establishment of relations between Bangladesh and Israel, which I believe would be hugely beneficial for both countries. I’m getting more traction in Bangladesh because of what I’m doing in the UK and although I am painted in a negative light, my message is being heard.
convert to Judaism. Before he died, my grandfather told me the first country I After coming back from Israel, I felt even more obligated
should visit is Israel. He gave me his shoes, and when I came
to tell the truth that I witnessed, the democratic rights
to Israel for the first time I wore his shoes so that he would
Israel provides to all its citizens irrespective of their colour,
feel like he was walking in Israel with me. Now, on my path
ethnicity and religion. Now I campaign on a regular basis in
towards becoming a Jew, I can only think that the support
the UK on the truth about Israel and I face lots of abuse for
of my family towards pursuing truth above all, helped direct
being a Zionist and for my decision to convert to Judaism.
me on my journey.
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In Conversation With
Sir
MICK DAVIs There are many people to whom the community owes a debt of gratitude for their work on behalf of British Jewry. Sir Mick and Barbara Davis arrived on these shores 20 years ago and have made an immeasurable contribution. In an exclusive interview with Perspectives, Sir Mick shares his hopes and fears about the state and fate of British Jewry.
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FEATURE ARTICLE At the age of 18, Mick Davis’ older brother, Richard, was on a kibbutz in Sinai, Israel. It was the time of the Yom Kippur war, and Mick and his family hadn’t had any contact with his brother for three weeks. It was the first time Mick had experienced the dangers Israel faced so close to “home”, and what it could mean to Jews around the world. “We were obviously worried about my brother’s safety and wellbeing and that whole episode profoundly affected me, because then, for the first time, I really understood the vulnerabilities
“‘we probably did the First social impact bond in the world without realising we were doing it’”
and the existential issues that faced us”. Growing up in the small community of Port Elizabeth, South Africa, Mick had a traditional Jewish upbringing. As the youngest member of a proud Zionist family, he was engaged in Jewish life. Being a child of apartheid South Africa has shaped his moral compass. “A very big wake up call for me was in 1977 when Steve Biko, a leader in the Black Consciousness Movement, was detained by the police and beaten to death…There was a sense of collective guilt by the time apartheid came to an end, with many in the Jewish community feeling that more could have been done”. Mick’s career progressed rapidly, and at the age of just 29, he became the Financial Director of Eskom, the South African state-owned electricity utility and one of the largest corporations in the country. It was through this that he became very engaged with his colleagues in the upliftment of disadvantaged communities in South Africa. “Many black townships had no access to electricity…we probably did the first Social Impact Bond in the world without realising we were doing it.” When asked about what drove the project he said “How were these communities going to progress if they didn’t have access to electricity? How can kids study at night without any light? The unfairness of the whole situation and the denial of opportunity was just wrong”. Mick saw in this opportunity the possibility of helping both the deprived people in townships and business and the economy in the long term. An educated and skilled workforce was key to a growing economy, thriving businesses and upliftment from poverty.
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FEATURE ARTICLE
As Chief Executive of Xstrata, the Anglo-Swiss mining
diaspora, began to dedicate significant resources to impact
company, he sanctioned a project in the Espinar
the region with everything from education to healthcare to
Province in Peru. The Xstrata mine was surrounded by a
youth at risk. They also invested in coexistence programmes
community of subsistence farmers. The project facilitated
helping Jews and Arabs create an environment where they
the establishment of large scale
could work and live in harmony.
dairy production with the sale of products to retailers in towns and
Mick was elected first as a trustee
cities. The idea was that by the
and later as Chairman of the Jewish
time Xstrata’s operations closed
Leadership Council (JLC). Part of
as the ore body was depleted,
the mission was to institutionalise
the community had a business to
the political capacity of the Jewish
sustain them.
community in the UK and to identify
“Maybe it was in part because of the
the strategic needs of UK Jewry and
industry I was in, that once the mine
facilitate the arrangements needed
dies out you want the town to have
to ensure that they would be met.
a sustainable future far beyond
One of the first things he oversaw was
your presence there. To my mind,
the education commission which led
this is part of a company’s core
to the setting up of the Partnership
obligations.”
for Jewish Schools (PaJes), as well as the Commission for Women in Jewish
In 1998, Mick, his wife Barbara, two
Leadership and the Commission
small children and one more on
reviewing
the way, moved to the UK. To him,
of Jewish Youth. He also had an
the Jewish landscape in the UK
important
seemed more divided than in South
regional offices to better support
Africa. They were welcomed into
smaller Jewish communities in the
the Shomrei Adath community in
UK and ensure that Jewish interests
West Hampstead. After a few years
were promoted across the UK.
informal hand
in
education establishing
supporting Jewish charitable causes in the UK, almost out of the blue,
As is obvious to anyone with
“A conservative by nature, with selfprofessed liberalsocial views, mick is guided by his jewish heritage, even in his economic beliefs.”
Mick was approached to stand as Chairman of the UJIA. A master strategist, Mick felt that in order to have the biggest impact, they needed to focus their efforts and chose the Galilee in the North of Israel. The UJIA, supported by the British Jewish community together with other organisations in the
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access to Google search, Mick has an exhaustive list of philanthropic involvement, from being Chairman of
the
Holocaust
Memorial
Commission of the United Kingdom to being a trustee of the Foundation and Friends of the Royal Botanic Gardens, Kew and a trustee of two international Think Tanks. What others may not see, and what the
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Davis family keep out of sight from the public but close to
A conservative by nature, with self-professed liberal-social
their hearts, is their private contributions to many worthwhile
views, Mick is guided by his Jewish heritage, even in his
causes and individuals.
socioeconomic beliefs.
“My wife has a more developed social conscious than
“I guess I am defined by the social contract set up by the
me” Mick confided, “and we took the view that we would
Torah, it is without doubt the first progressive thesis or code
continue to support people in South Africa after we left”. Not
which propagates a set of normative values for society,
satisfied by simply benefiting large organisations or groups
values which ensure that the poor and disadvantaged
of trustees, Mick and Barbara put numerous young people
are safeguarded, enterprise is rewarded, and rights and
from disadvantaged communities through university,
obligations are proportionate. But at its heart is that the path
built schools in deprived areas and have supported free
to the Divine is found through the relationships we have with
provision of sanitary protection for teenagers so that they
our fellow man. We only find God if we find our humanity
do not have to take time off school every
first. If you don’t do that you don’t have
month and disrupt their studies as well
a society. That is what guides me.”
as seed funding a remarkable scheme which provides breakfast to school children who otherwise would attend school every morning without a proper meal to start their day. After the 2017 election, Mick felt a strong sense of responsibility that Theresa May should be supported. “Our whole way of life in the UK is under existential threat by the far left who have captured the
“when asked about the future of anglo jewry, mick believes its strength is in the rebirth of jewish pride and connectivity.”
Labour party.”
Davis is also concerned by the rise of an alternative form of anti-Semitism in the UK. It has become legitimate to say that one loves Jews but doesn’t believe Israel, the nation state of the Jewish people, deserves to exist. Or to express support for the Community whilst disproportionately criticising Israel. “For most Jews, Israel is central to their Jewish
identity…and
for
someone
to stand up and question the very “They are propagating a massive
existence, the legitimacy of the state of
intervention in the market economy and
Israel is anti-Semitic, it attacks the very
have a very troubling narrative which pits different parts of
fibre of my being.”
society against each other and peddle old myths of making society fairer by breaking capitalism and eschewing free
However, he has strong views on the obligations and rights
enterprise. Ironically this would lead to the many being
of Diaspora Jewry in their relationship with Israel. On the
controlled by the few. It will diminish the middle class,
one hand, when Israel is held up for criticism at a different
impoverish the poor and the consequences for everyone
standard than others that is troubling and we have an
in this country are so negative that I couldn’t stand by, and
obligation to defend Israel in these circumstances. And
if I can do something I need to do something and as CEO
certainly her rights to security both on and within its borders.
of the Conservative Party I hope I am making an effective,
But he feels it is our right to challenge Israel as well. “If Israel is
if small contribution to building a society which provides
the Nation State of the Jewish people then we all have a stake
opportunity for everyone.”
in it and a contribution to make.”
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FEATURE ARTICLE “It is complex for me at the vanguard of Jewish leadership. I have publicly criticised the leadership of Israel – and will continue to do so – because I think for Diaspora Jewry not to voice criticisms of Israel when we think things are happening which are at variance with our Jewish values, is a negation of those values. We all have to both hug and struggle.” Fundamentally, Mick believes that Israel is not just a safe haven to escape to if there is a return to the anti-Semitism of the past, but that Israel exists to be the embodiment of the value system of the Jewish people. “The values of the Jewish people come from the values of the Torah which I hold dear to me. If I see those values under assault, then I will speak out.” When asked about the future of Anglo Jewry, Mick believes its strength is in the rebirth of Jewish pride and connectivity. “Events like Chanukah in the Square are important, because they are a statement that we are part of mainstream society and Chanukah is an important part of our lives and its message is central to the values we bring to society and ‘we want you to see it’”. His main concern is the impact of anti-Semitism in the form it takes today. “Young people could find an easy way to ‘opt out’ if they weaken their connection to Israel, and ultimately they may weaken their connection to their Jewish roots.” “Jews don’t have a monopoly on social conscience, on value systems and on morality. But we do have a fantastic history of a well-developed social and religious law which should drive us in the way we contribute to society and I think that we should be faithful and true to that.” “We should continue to be seen as contributors both within the community and outside the community. As a people, we have a lot to offer. We are blessed with sets of experiences, that although have been horrific in the centuries of our history, have nevertheless honed our capacity to form communities and to create stability, all the things fundamental to building society.”
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“we should continue to be seen as contributors both within the community and outside the community.”
[
]
Term 2 Applications Now Open £50 per term
contact yp@aish.org.uk
Tomorrow’s questions answered today. What is humanity’s next chapter, and is Judaism still part of the story?
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EDUCATION · JEWISH CALENDER
THE STRANGE FESTIVAL OF TREES
RABBI ARI KAYSER Born and raised in London, Ari Kayser completed a BSc in Economics at University College London before making his way to learn in Yeshiva in Israel. Along the way he spent a lot of time backpacking, visiting over thirty countries, writing poetry and attaining certification as a professional cocktail bartender. In 2008, Ari founded a non-profit startup dedicated to publicising Jewish values through creative media. In 2012, Ari received Rabbinic Ordination and became Founding Director of Outreach at Lev Modiin, an organisation dedicated to creating learning opportunities for the Anglo community in Israel. Ari managed the Schools Department of Aish UK for a number of years. Currently Ari is the Executive Editor of Perspectives, the magazine of Aish UK, as well as creating captivating videos for Aish’s Social Media operations.
What is this little known holiday all about? I know we eat fruit and stuff. It’s the New Year for the trees (whatever that means!). Are we just ritualistic people stuck in the past doing things that we have no idea why we are doing? That is what so many people think about Judaism. A bunch of random rules with zero meaning behind them. Little do people realize how Judaism is one of the most ancient wisdoms in the history of the world, having had such a profound impact on virtually all cultures, religions, and peoples. So what is this strange festival of trees? Are Jews just really undercover treehugging hippies? What is its mystical undertone? And how is it relevant to me? By way of introduction, everything in the Jewish tradition that we “do” is meant to be an external manifestation of something deeper, of what we “are”. And that in itself is more profound than it may seem on the surface. It is not mere symbolism. Rather, it is a way of bringing that which we know to be true in the
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realm of the mind, consciousness, and thought, down to
beforehand. Tu B’Shvat teaches us, that even in the depths
the very physical fabric of material reality, into our body and
of darkness, when all the leaves have fallen from their trees,
beyond. We are “infusing” ourselves with wisdom, depth,
when the night overpowers the day, when all seems dead
meaning, and connection.
and unconnected; there is a seed sprouting beneath the ground, sap flowing within the trees, and hope murmurs
Tu B’Shvat is a new year for the trees. So the question would be, why celebrate now? Surely the real “goal” of the tree is to produce fruit. Why don’t we celebrate in the spring or summer when the fruit begin to blossom? What are we celebrating in the depth of winter?
with a soft whisper that a better time
“ARE JEWS JUST REALLY UNDERCOVER TREE-HUGGING HIPPIES?”
What growth is happening now?
will come. And maybe, just maybe, there is a new, better, more confident, more beautiful, more kind and caring and loving “me”, growing within my very self. When we celebrate this day by eating fruit, saying blessings, and
Part of the mystical undercurrent of this festival is in the
showing gratitude for what we have in front of us, we are
answer to this very question. Tu B’Shvat is the day when
“infusing” ourselves with this teaching. We become the
most of the winter rains will have passed, and the sap of the
very embodiment of growth within the winter, hope within
new growth has begun to flow. That hidden force of energy
the struggle, and light within the darkness. We are not just
lying dormant within the tree, awakens from its slumber to
having a fancy fruit party, we are energizing the fruits that
begin the process of growth, which will eventually bear fruit.
hide within us so that one day soon, when the time is ripe, they will blossom and show their true colours. That’s why
In an age where all we care about is the product. The quick fix.
we celebrate now, in the winter. We are celebrating not just
The new technological “fruit” on the market. We sometimes
the destination, but the journey itself.
fail to recognize the process of development that took place
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EDUCATION · JEWISH CURRENT ISSUES
THE REFUGEE CRISIS
A JEWISH PERSPECTIVE
ELI BIRNBAUM studied in Talmudic College in Israel for six years before attaining Rabbinic Ordination after two years in the Jerusalem Kollel. During this time, Eli completed a BSc in Criminology & Social Psychology. Together with his wife Naomi, Eli moved back to London to take up a position in the JLE’s campus department, where he set up the infrastructure for regular Lunch & Learns across London’s major campuses, as well as creating the ‘Genesis+’ programme, aimed at older students and post-graduates. He now works as an Aish educator, primarily focused on the burgeoning Young Professional demographic.
Few stories have dominated the airwaves in recent months like the growing refugee crisis across Europe in the aftermath of widespread unrest in the Middle East. In September 2015, the image of three year old Aylan Kurdi lying face-down and motionless on the Turkish beach proved to be a harrowing turning point in the global debate and highlighted the moral responsibility of developed countries to do more to help. Three years later, there are over 3,000 children from Central America forcibly separated from their parents and a staggering 5.4 million Syrians displaced from a country overwhelmed by the destructive forces of ISIS and civil war. Beyond this, Europe is witnessing a rise in right-wing populist parties driving hard-line anti-immigration policies not seen since the pre-war era. Both sides of this bitter divide scramble constantly to take the moral high ground. The political ‘left’ repeatedly emphasise how the West bears a significant portion of blame for the apparently infinite number of flashpoints in the Middle East, how we – as affluent, modern and educated people – should shoulder the responsibility of asylum as a matter of principle. Meanwhile, those on the ‘right’ bellow about concerns that some migrants bring with them behaviours and opinions that are simply too extreme to adjust to the West’s liberal democratic value system, and that in an age of shrinking productivity and global uncertainty, the least moral thing to do is flood communities with millions of economically dependent people.
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The question is: what is the Torah’s perspective? Historically, as Jews we don’t need to delve far back into the archives to acutely feel the pain of today’s victims. Perhaps of even greater significance to the Holocaust than the infamous Wannsee Conference of 1942 was the 1938 summit at Evian in France when, on a beautiful summer’s day, delegates from 32 countries decided almost unanimously (the Dominican Republic being the sole exception) to slam their doors shut on any further refugees fleeing Nazi persecution and the storm clouds gathering over Europe. On multiple occasions, the Torah reminds us of our duty to treat the ‘stranger’ with kindness and compassion, recalling in turn the fact that we were strangers in Egypt and met with unspeakable suffering as a consequence. “Do not oppress the stranger, for you know how it feels to
“historically, as jews we don’t need to delve far back into the archives to acutely feel the pain of today’s victims.”
be a stranger, for you were strangers in the land of Egypt. (Exodus 23:9) However, as is so often the case, it can be dangerous to use Beyond this, the harsh admonition against accepting the
emotional arguments to justify political decisions. It was
conversion of Ammonite & Moabite males is predicated on
with this in mind that the Ashkenazi communities of Europe
the fact that: “They did not greet you with bread and water
in the Middle Ages established a policy known as ‘Chezkat
as you journeyed out of Egypt”. (Deut. 23:4, Yevamot 76b)
Hayishuv’. This edict, loosely based on Talmudic sources (Bava Batra 21b), stated that local councils reserved the right
Clearly, there is a solid weight of responsibility incumbent
to deny residence to Jewish refugees fleeing persecution.
upon the Jewish people to actively seek out and see to
Still in practice as recently as the 19th Century, the rationale
the wellbeing and welfare of society’s most vulnerable,
behind the statute was as agonising as it was simple:
not least because of the hypocrisy inherent in a people
Ashkenazi communities lived by-and-large in abject poverty,
who have suffered through slavery, inquisitions, pogroms
lacking the financial or political clout to successfully absorb
and holocausts turning a blind eye to the self-same pain
large numbers of non-residents. Beyond this, there was a
elsewhere.
grave fear that sudden increases in Jewish demographics would lead to a proportionate increase in anti-Semitism, and the downtrodden refugees would consequently end up – ironically – bringing with them the very problem they sought to escape (Aruch Hashulchan C’M 156:12). It is highly likely that the validation of the Chezkat Hayishuv was also based on the well-known comment of Maimonides: “The poor of one’s household take precedence over the poor of one’s city. The poor of one’s city take precedence over the poor of another city”. (Mishneh Torah, Gifts to the Poor, 7:13).
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“[the cost] of Refuge is conformity and adaptability”
Maimonides’ vision of concentric circles as the most pragmatic and practical approach to charity suggests that until one’s own house is ‘in order’, it is counter-productive to search further afield for more problems in need of solutions. This position strongly implies that whilst countries like our own have made tremendous progress in tackling poverty, until the 15% of the UK population living below the poverty line no longer find themselves in that damning statistic, it would be unwise to welcome in an influx of more economically needy people. Beyond this, the paranoia surrounding the concern that certain demographics of refugees may well contain extremist elements (a claim based on some evidence, if nowhere nearly enough to justify the frenzy stirred up by the media and right-wing politicians) also has a firm basis in Halacha. It was in this spirit that the prophets warned the Jews exiled to the Diaspora: “Seek the peace and prosperity of the city to which I have led you in exile. Pray to God for it, for if it prospers, you too will prosper.” (Jeremiah 29:7) Sage advice that has been echoed in Synagogues throughout the world for generations via the Prayer for the Welfare of the State. Furthermore, it is clear that the ‘strangers’ we are compelled to treat with compassion are in turn expected to conform to the central theological and philosophical norms of a Jewish state. Namely, the seven Noachide Laws. A foreign resident living in the Land of Israel who flouts these most basic of laws can be pressurised to leave. The uncompromising cost of refuge is therefore, to some degree, conformity and adaptability.
Indeed, it is to this end that the most unambiguous call in the Torah to open our borders and accept a refugee with open arms is when that refugee actively seeks sanctuary from oppression via a heightened spiritual lifestyle in the Land of Israel (Deut. 23:16). In summary, it can be said that while the Torah unequivocally places the value of granting asylum to vulnerable people on a very real moral pedestal, there are considerations that must be taken into account in the decision-making process behind legislature. First and foremost: will acceptance of refugees inevitably lead to increasing socio-economic problems for current citizens? And secondly, will the refugees in question adapt and contribute to the ‘law of the land’ that opens its arms to greet them?
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NOAH
E D U C AT I O N · T O R A H A N A LYS I S
REBBETZIN SHALVIE FRIEDMAN grew up in Johannesburg, South Africa and received her BSc in Maths and Finance from the University of South Africa. She studied Jewish Thought and textual analysis at the Nishmat Seminary in Jerusalem. Shalvie has taught in high schools in Johannesburg, as well as at many seminaries in Israel, both for newly observant students as well as those from religious backgrounds. She currently teaches Jewish Studies at Hasmonean Girls School as well as teaching for various parts of the Aish family all while raising her own family.
Rebuilding from destruction
Netflix has spent the last 10 years streaming videos to millions of subscribers.
Universe itself that brings utter chaos and destruction. For 150 days, the family, recognising their crucial role as the rebuilders of the world, live in a “safe house”, where they
In that decade, they have mastered the art of the cliffhanger.
care for all the surviving creatures. They feed them and they
You know, that heart-wrenching, stomach-churning scene
take out their waste. Imagine the discussions around the
that ends the season and keeps you in discussions with
dinner table as the family talk about their plans for when
friends until the next.
they leave the safe house and begin a whole new world.
Through this emotive tool, we can experience episodes
Finally, the day comes that it is safe to leave. The doors open
from the Torah to add depth and meaning to stories that we
and the family steps out. Noah, as the man of his household,
know so well.
and now the leader of the world, steps out first, followed by his wife and three sons.
One of the challenges that we face when dealing with the story of Noah and his ark is that we mostly envision it in
Can you picture the scene? If I were to close the episode
cartoon. Or, more recently, we picture Russell Crowe and
right here, what would you be feeling?
some really great special effects. I have enacted this scene for secondary school students I would like you to imagine for a moment a different story. A
and at the end of the scene asked them to draw a picture of
story with people that are as real as you or me. In this story, a
what Noah sees and feels when he leaves the ark.
single family is chosen to survive the world’s worst genocide to ever sweep the earth. This genocide is not brought by a
Interestingly, half of the students drew a rainbow, sunshine,
super-power or an insane and charismatic leader. It is the
and bright green grass. They felt that this was a moment of exuberance and hope. A whole new world lay ahead of
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“I FELT LIKE I OWED MY UNBORN CHILD AN APOLOGY FOR BRINGING IT TO THIS TERRIBLE PLACE”
them. They were filled with dreams of a better future for
The Torah describes Noah’s terror as he disembarks from
their children.
the ark. The first interesting observation is Noah’s silence. For two whole chapters, God comforts Noah and attempts to
And the other half? They drew a grey, dark world with clouds
encourage him to continue humanity. And Noah does not
and barren soil. They felt that this was a moment of deep
respond. Noah is paralysed. He cannot even leave the ark,
tragedy and loss. Noah and his family were surrounded by
even though he knows that the waters have subsided and
utter destruction and loss of potential.
it is safe to do so. “And God spoke to Noah saying, go out of the ark, you, your wife and your sons and their wives.”
I pondered this juxtaposition, tragedy and rebirth, as I
(Genesis 8:16).
prepared for a trip to Poland earlier this year. I thought of the hundreds of thousands of Jews who, like me, chose
Once out of the ark, God has to tell him twice to repopulate
what to wear for their trip to Auschwitz 70 years ago. I
the planet:
shuddered. That day, I was Noah, heading out of my busy ark of maintaining, building and nurturing my family and job, to face the terrifyingly empty rows and rows of barracks. I was like the second group of students, anticipating seeing
“And God blessed Noah and his sons. And He said to them ‘be fruitful and multiply and fill the earth’” (Genesis 9:1); then “And you, be fruitful and multiply and swarm the earth and multiply in it.” (Genesis 9:7)
the scenes for what they so obviously were, the darkest and greyest moments of Jewish history.
And finally, the Torah dedicates many verses to God’s promise to Noah to never send such destruction again. “…I
It was crazy. I was staffing a Poland trip which would be my
will never again cut down all living beings from a flood, and
first trip to Poland ever. And I was seven months pregnant. I
there will never be a flood that destroys the earth.” (Genesis
felt like I owed my unborn child an apology for bringing it to
9:11)
this terrible place, the biggest cemetery in the world.
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E D U C AT I O N · T O R A H A N A LYS I S
And Noah’s response? He builds a vineyard and gets drunk. I felt myself slipping into the Noah headspace as we walked down the train tracks to Birkenau. What good could possibly come from this place? Why had so many people been on trips to visit it? How would I cope with the sights and stories at the other side of the looming train station building? How is a Jew supposed to respond? Surely not silence and drunkenness!
“this is what we do As jews, we look tragedy In the face and we rebuild the world.”
After a painful and difficult couple of hours in the camp, we go to the gas chambers. The endless rows of barracks lay before us, filled with small groups of Jews. Some draped in Israeli flags, some singing words of Psalms or HaTikvah, some saying kaddish. I feel my unborn child move within me. This is what we do as Jews, we look tragedy in the face and we rebuild the world. In fact, the contradicting responses of hope and despair are no contradiction at all. So many Jews have solidified their Jewish identity standing beside mass graves in Poland. So many Jews have found hope when learning from our modern-day heroes who have undergone devastating personal tragedies. It is because we look tragedy in the face that we have the impetus, the burning desire, and the steadfast commitment to rebuild the world. As our tour guide begins to recite El Malei Rachamim (the prayer for the souls of the departed), my unborn baby gives a mighty kick. I have nothing to apologise for. This is its heritage, where the past and future meet, at a glorious place called hope.
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EDUCATION · SPIRITUALIT Y
WHEN THE IRRATIONAL BECOMES RATIONAL There are very few occasions that excited me as much as
focus on the negation of alternative explanations. For
when I first heard that Rabbi Daniel Rowe was scheduled to
example, the teleological argument (argument from
debate the popular new-age atheist A. C. Grayling. I distinctly
design) stresses the need for a designer due to the lack of
remember settling down to watch the debate in Jerusalem
alternative explanation for the apparent design of life. In
with the help of the amazing technology of Facebook Live.
fact all the conventional, rational arguments for God, and
Amongst friends I can share that the first thing I did when the
certainly those spoken about in the debate, are negations
debate was over was watch it again!
of alternatives. I have always found these arguments compelling and strong and thoroughly enjoyed watching a
There was a seemingly insignificant line which many
well-known atheist stumble while finding good responses
listening may have missed which set off a chain-reaction of
to Rabbi Rowe’s presentation of them. But could there
thoughts in my head, and upon hearing Rabbi Rowe say it
perhaps be a compelling argument for a Creator made from
again I realised that perhaps my excitement for the debate
a positive direction and what would that look like?
had been misplaced. It was his opening line in his opening statement: “…there are of course lots of non-rational reasons
Perhaps the most beautiful statement reflecting my
why a person might believe in God…” Really?! Was this some
frustrations is made by Rabbi Joseph B. Soleveitchik (Footnote
kind of back-out clause safely inserted as a prelude for fear
I, p.51): “The trouble with all rational demonstrations of the
he might be bested in the ensuing debate? What I came to
existence of God, with which the history of philosophy
realise though was something extremely powerful. No, this
abounds, consists in their being exactly what they are
wasn’t an escape plan. It was the single most important
meant to be by those who formulated them: abstract logical
sentence uttered at the debate.
demonstrations divorced from the living primal experiences in which these demonstrations are rooted…does the loving
I was always familiar with the phrase “Emunah Peshuta”
bride in the embrace of her beloved ask for proof that he is
(simple faith) and never really related to it as an ideal. I failed
alive and real?” R’ Soleveitchik is rejecting the endeavour of
to distinguish between “blind” and “simple” when it came
negative argumentation and opting for something of more
to acceptance of theological constructs. I was first swayed
beauty and depth. But what is it, and how do we get it?
upon learning the distinction between “positive” arguments
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and “negative” arguments for the existence of a Creator. The
Perhaps the most beautiful line I have ever had the pleasure to
difference between the two is that “negative” arguments
come across sheds light on this very question. Rav Avraham
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RABBI GIDEON GOLDWATER Gideon has an undergraduate degree in Psychology from the Open University and masters in Jewish Education from Middlesex University. His interests include philosophy, history and politics. In 2016, Gideon and his wife Tamar moved to Birmingham to run the Aish Birmingham branch. Now living back in London, Gideon is the Campus Programme Director.
Yitzchak HaKohen Kook, the first Ashkenazi Chief Rabbi of
Western education and thought denies the existence of
Israel, opens his “Meorot Ha-emunah” (essay entitled: Lights
anything beyond “external vision”. If it cannot be measured,
of Faith) with the following words: “Faith is neither intellect
defined and described, then it doesn’t exist. The idea of
nor emotion, rather it is the revelation of the most basic and
“simple faith” as an expression of the deepest facets of the
essential self…And when nothing destroys its natural ways,
human condition is rejected as lunacy and frivolity. However
it does not need anything else to establish it; it on its own
when one considers the question of our own existence,
finds everything”. Perhaps there is more to “simple faith”
one quickly realises that this awareness is beyond rational
than I had always thought. Perhaps my critical thinking had actually done a disservice in my quest for the most compelling argument for the existence of God? The straw that broke the camel’s back came when I was listening
argumentation or demonstration. It
“Our ‘simple faith’ in the truth of our existence stands steadfast against any level of ‘evidence’ to the contrary.”
to R’ Akiva Tatz talking about the
is of the kind so deep, that external argumentation plays no relevance to the question, yet our “simple faith” in the truth of our existence stands steadfast against any level of “evidence” to the contrary. My conclusions after learning of
concept of inner knowledge. He made reference to an idea
these ideas can be summed up quite basically. Negative
detailed by R’ Eliyahu Dessler in his iconic work “Michtav
argumentation is important, fun and in my opinion totally
Mi-Eliyahu” (Letter from Eliyahu). R’ Dessler distinguishes
compelling. However there is so much more to the Jewish
between “outer vision” and “inner vision”. Our normal senses
understanding of “faith”. As R’ Rowe said: “there are many
can be compared to a camera; able to take a snapshot and
non-rational reasons to believe in God”. Perhaps it is those
process everything in the world except itself. Our faculties
reasons that lie in the heart of the true “believer” and allow
of perception used to process the world around us, fall
for the experience of the bridegroom embracing his beloved
short when attempting to understand the “us” which is
that R’ Soleveitchik describes. So, with retrospect, the
doing the perceiving. R’ Tatz explains that this is one of the
term “simple faith” may be a misnomer as there is nothing
difficulties we face when trying to come to terms with this
“simple” about it.
element of our “essential selves”. However our aversion to this concept actually runs even deeper. As R’ Tatz explains,
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EDUCATION ¡ THE BIG QUESTION
THE KOSHER CHEESEBURGER?
BEN THWAITES read law at UCL before working at Herbert Smith until 2012. He spent four years in higher Jewish learning in Israel and has been involved in community and leadership projects such as UCL JSoc President, Ner Yisrael Youth Director, Har Etzion British Alumni Programmes, Co-ordinator and informal educator for Immanuel College and Hasmonean. In his spare time Ben continues to practice law and is the General Counsel for a number of Jewish charities, as well as running a family investment fund. He lives in Israel with his wife Aviva and their three children but regularly commutes to the UK.
How does Jewish law view artificial meat? 52
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THE BIG QUESTION · EDUCATION
It would be hard to find a Jew on planet earth who has not grappled with the thought and desire of eating a cheeseburger. The Jewish laws surrounding milk and meat are well known and for those wishing to observe halacha/Jewish law this tasty combination has been off the menu for a very long time. However, times are changing, health concerns are continuing to rise, and recently there has been significant development of the market for what is known as artificial or clean meat. In the Jewish world this has caused quite a stir as many have asked the question what will the status of the new labgrown burgers be? Will they have meat status? Do they need to be Kosher? Following the topic addressed a few weeks back on choosing the gender of one’s baby via PGS, this is another fascinating area of innovation which requires a thorough engagement with Jewish sources and ideas to establish what the approaches would be. It will be no surprise to hear that the Talmud does not discuss the status of meat grown in a laboratory.
“It will be no surprise that the talmud does not discuss the status of meat grown in a laboratory.
Before we mine the Jewish texts, it is crucial to establish what is actually happening in the production of artificial meat. This is not as simple as it sounds, because due to the competitive nature of this development, the companies involved are not fully sharing how exactly they manufacture the meat. This will no doubt over time change, but in the meantime we can explore the general methods which are known. To summarise the process, the laboratories take a myoblast cell from an animal, which is an early stage cell that is already differentiated enough to produce meat (you don’t want to end up with a slab of bone or hair). The myoblast cell is then placed in a culture medium (which can be blood or non-animal based) in a bio-reactor. Then the cells are placed on a plant-based scaffold on which the tissue grows. These slabs of meat are identical to real meat but are grown in the laboratory. Interestingly, NASA were the first to pioneer this process to create sustainable food supply for long term space travel. (For those star trek lovers out there, this may sound familiar.) Since NASA attempted this back in 2002, it has become increasingly popular and the price of a synthetic burger has dropped from around $300,000 to around $10, and is still dropping.
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EDUCATION · THE BIG QUESTION Once we understand the method of manufacture, we can move to the next stage of the halachic process – asking the right questions. Now this may sound trite but it is a crucial part of halachic methodology. If one is not sensitive to all the relevant concerns in Jewish law then the subject cannot be grappled with appropriately. Today’s Jewish scholars have
“we have an exciting opportunity to see how halachah [can] respond to new issues.”
been working on this and have raised the following points:
1
How do we evaluate the status of artificial meat
drop is less than one 60th of the soup and you cannot taste
which grew from cells in a lab as opposed to grown
the milk – again this technically forbidden mixture is entirely
out in the fields?
permitted. An important factor here is that a Jew would not be allowed to make this mixture on purpose, but if it was
2 3
If the original cell comes from a shechted, kosher
done by accident, or done by a gentile for their own benefit
animal, will the end product be considered meat?
it would be permitted.
If the original cell is taken from a live animal, could
Bringing this back to artificial meat, we can immediately see
this fall under the prohibition of ever min hachai/
the relevance and application of these rules just mentioned.
taking flesh from a live animal, and would it make a
On the one hand, we cannot see the original cell with the
difference what type of cell was used
naked eye and furthermore it is definitely less than one 60th of the final product. However, this original cell is the basis
4
If the original cell came from a non-kosher animal
for the entire product, unlike a bacteria or a drop of milk
would that mean the resulting meat is non-kosher?
in chicken soup, not to mention the culture process which may also involve non-kosher substances.
5
What impact does the medium have in which the cell is cultured, what if that is compiled of non-
Standing slightly further back, it is also discussed how
kosher meat.
significant it should be that the artificial meat looks and tastes just like meat. We all know that chicken was given
As you might have guessed by now, this is a multifaceted
meat status which implies a deep concern for the visual and
and complex new process and therefore how halacha will
experiential aspect of the product in question.
apply will follow suit in this regard. Full scholarly articles have been written but for now we will map out the relevant
Another concern raised here is maarit ayin/giving a
issues.
misleading impression, however in the same way as parve ice cream has become the norm, most scholars are not
Jewish law has plenty to say on mixtures containing kosher
concerned about this as clean meat will become common
and non-kosher substances. Although a product may
knowledge.
contain a non-kosher substance, if this is undetectable to the naked eye or it is drowned out by being mixed with
As of writing this article, these questions are still being
kosher substances then in many, but not all cases, this non-
explored by modern Jewish scholars, both in a factual way
kosher substance will be nullified.
and how to apply halachah. As the process continues to unfold we have an exciting opportunity to see how halachah
54
Bacteria is a good example where in theory it’s a living being
can move with the times and respond to new issues. We do
and not kosher but practically we ignore it as its not visible
not know yet if we will get to eat a kosher cheeseburger but
unless under a microscope. Another example would be
we do know that our tradition will continue to thrive on new
where a drop of milk, fell into a pot of chicken soup. If the
debates and analysis.
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F E AT U R E : H O L O C A U S T M E M O R I A L D AY
The Long Night An extract from the long night by ernst bornstein “My story has another purpose. It
have won our external life, but our inner
account by those who diagnose or
should help provide a connecting
self is dead.” I heard this phrase often
concern themselves with the welfare
theme for those scientists who deal
when I noted down the life stories of
of the psyche of camp inmates. How
with Survivors of this catastrophe, that
young Survivors for the Institute in New
often do I myself hear, especially in the
is, with people whose unique and
York. As dehumanised creatures we
evening, when I am on my own, my
unprecedented
and
could never free ourselves from the
parents and sister speak? I see their
social profile form part of society. This is
burden carried by those condemned
faces, which often appear calm and
because on the whole these Survivors
to be exterminated. The years of fear
contented. However, when suddenly
are broken in their psyche through a
and oppression left behind damage to
my little brother comes, a ghostly
trauma that cannot lead to ‘restitutio
the psyche that is just as irreparable as
turmoil rises in my mind. I see myself
ad integrum’.
damage to the grey matter of the brain.
again as someone drags me from our
The ex-concentration camp inmate can
flat; I hear the screams of my relatives
Although many Survivors seem to
laugh and be happy with others but
and I think that they also screamed like
be very much part of life and achieve
within himself he bleeds and is in pain
that in the gas chambers! I see only
successes,
remained
because the old wounds will not close
my father as a quiet, silent man with
psychologically sick people. Their
Usher Bornstein, Ernst’s father: “With
a serious appearance, as he says to
present life is burdened by their past
pride one shall exit this world.”
Mother and the children, “One shall
psychological
they
have
and no success can compensate
meet the murderers with calm. With
for their horrific experiences. Not
Although one has left the confinement
pride one shall exit this world. The
infrequently, in intellectual circles of
of the concentration camp, the
murderers will get their punishment”.
Survivors, the fateful words were heard,
terrible atmosphere of the camps still
My surviving sister told me that those
“Actually we already died in the years
embrace him, it is as if the camp is still
were my father’s words on their arrival
between 1940 and 1945. However, we
inside him. All this must be taken into
at Auschwitz.
The Long Night is available online and at all good book shops. The Long Night is available for the discounted price of $8.99 for a limited time only directly from the publisher, The Toby Press, by contacting orders@korenpub.com (offer valid until 24/1/19) for more information visit www.korenpub.com
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F E AT U R E : H O L O C A U S T M E M O R I A L D AY
Our Legacy BY RABBI ARI KAYSER
On a recent trip to Auschwitz, I witnessed something unexpected. Picture the scene: two unassuming tourists taking a smiling-laughing-giggling selfie on the iconic tracks at Auschwitz-Birkenau. You can almost hear the afterthought: Holocaust, check. Tick that off my list. Where to next? Taj Mahal? The Colosseum? Niagara Falls? How do we prevent the Holocaust from being relegated to the status of tourist sites? The 27th January is Holocaust Memorial Day. It marks the anniversary of the liberation of Auschwitz. It is certainly a time for reflection. For many of us, the Holocaust conjures up images of skeletal bodies, piled up high like matchsticks. Of families torn apart. Of cruelties beyond belief. Of stories that sound so alien and barbaric to us that we pause only to consider “did this actually happen?” As someone who leads Jewish heritage groups to Poland to visit camps and understand what Jewry was like in Eastern Europe, Holocaust Memorial Day is a bit of an anti-climax. It is not as powerful as going to the camps. It is not engaging a Survivor or a Righteous Among the Nations. For most people, it isn’t even going to a Holocaust museum. It is paying a quiet moment of respect. Of internal reflection. Of reaffirming and resolving to do better, to be better. But one day for six million Jews, and millions more who have perished in other genocides, just doesn’t quite seem to stack up. As the years pass, and the survivors diminish in number, the Holocaust is slowly being doomed to the annals of the history books. Another atrocity of “a time gone by”. Reduced to selfies and social media posts.
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F E AT U R E : H O L O C A U S T M E M O R I A L D AY
“they tried to bury us, But they did not realise That we are seeds.�
How do we make this day meaningful, and commemorate those who lost their lives? How do we make the legacy live on? For one, we have to understand that we are the legacy. And how we choose to live our lives, will determine if and how that legacy lives on. They tried to bury us, but they did not realise that we are seeds. In order to affect change in the world, one must start from within. How can we say the world should be a better place, if we ourselves are not striving, with sweat on our brow, to be better people? How can we ask the world to own up to its mistakes, if we do not own up to our own? How can we point our finger at others, before pointing that very same finger first at ourselves? The story of the Holocaust has not yet ended. We are the continuation of that remarkable story. We are the children of those righteous and innocent men and women who died alone and courageously. We must not let their deaths be in vain. We must use their cries and tears and screams as the very driving force behind our desire to embody that which is good, that which is true, that which is right. We must carry the banner of peace, of love, of kindness. We must state with our words as well as our actions, that we are the beautiful truth and light that was born out of that very darkness. We are a nation who will never let that light be extinguished. That is their legacy. We are their legacy.
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FOOD
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FOOD
ILANA EPSTEIN has collected many experiences over the last few decades, from interior designer to international educator, qualifying as a pastry chef and working as a journalist for a number of publications. Ilana has lived in New York, Caracas, Rio de Janeiro and Israel and settled in London five years ago with her husband Daniel and their four children. Ilana is the Rebbetzin of Cockfosters and Southgate United Synagogue and is the founder and director of Ta’am.
Intro & RECIPES BY ILANA EPSTEIN PHOTOGRAPHY BY BLAKE EZRA
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FOOD
One of my favourite childhood memories is Sunday
earn enough money to send back home for the rest of their
afternoons in the Lower East Side of Manhattan with my family.
families. The German Jewish delicatessens established by the
My father, who is a true food lover, always wanted us tasting
incumbents started catering to a whole new group of people.
his favourite foods and a successful Sunday was one where we would try some truly iconic Ashkenazi Jewish fare. The
The Jewish delicatessen serving cold meats, pickles, soups and
Lower East Side of the early 1980s still had a few kosher eateries
hardy side dishes was often nothing but a small storefront
including Ratner’s, Schmulka Bernstein’s, Guss’ Pickles and
wedged between two tenements, with a table or two inside.
Yonah Schimmel’s Knish Bakery. And I loved them all! Even now,
People would come to buy a takeaway dinner and stay for a
years later, knowing a lot more about food, and having dined
schmooze. The Jewish delicatessen was akin to the country
in some truly beautiful restaurants, it is still the food I crave –
store – a welcoming place where people gathered and felt at
always. Why? What is the connection?
home. Aside from the local synagogue, these new immigrants had nowhere else to congregate, and thus the homey fare
I always wonder: is it because it is the food my father loves? Is it
served in the delicatessen became associated with comfort
my insatiable need for fat and salt? Is it to capture the memory
food; the Jewish version of soul food.
of a group of immigrants whose experience in America was phenomenal, who as a community have raised themselves
By 1950, at the height of the delicatessen’s heyday, it was
from the tenements of the Lower
estimated that there were approximately 5,000 delicatessens in
East Side to the upper echelons in
the metropolitan New York area, with
“the homey fare served in the delicatessen became associated with comfort food; the jewish version of soul food.”
almost every industry in America? It is worth considering their journey and how food impacted it. Starting in the 1880s until 1914, masses of Eastern European Jews migrated
more in greater New York. It was this delicatessen food and the delicatessen itself that sustained the immigrants and gave them a base to work from. With a full stomach and a community behind them, they were able to move
west, with a majority of them making
forward, establish themselves and
their way to North America. These
create a world that their families could
immigrants, by and large, first set foot via New York City,
move into. Not only did the food sustain them, it also acted
welcomed by the twin gatekeepers: the Statue of Liberty and
as an ambassador. Jewish fare became well known around
Ellis Island.
America as Jews moved out of New York, normalising Jews amongst other American immigrant groups and introducing
Once in New York, they found a Jewish population of Jews
a new dimension to the melting pot of cultures, making their
from Germany who had migrated half a century earlier and
route into society marginally easier.
established themselves; a pattern repeated both in Great Britain and other Western European cities. The established German
By the year 2000, a huge decline had left only 35 delicatessens
Jewish community was not especially welcoming to the Eastern
in the New York metropolitan area with only 12 in Manhattan –
European Jews who dressed differently, spoke differently, were
most of which were not kosher.
uniformly more observant and comparatively poor. Happily, the interest in the New York delis and Jewish comfort These Jews settled in the Lower East Side of Manhattan and
food has returned and in the last 18 years there has been a
lived in tenements, setting up shops and livelihoods in the
resurgence of delis in New York. And if you can’t get to your
neighbourhood, where storefronts started sporting signs in
own local kosher delicatessen, I can urge you to try some of the
Yiddish and every other home became a sweat shop for the
quintessential recipes at home.
garment industry. I promise you – even if they aren’t yet your comfort food of The profile of the first wave of immigrants from Eastern Europe was a group of young men, sent ahead to work hard and
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choice, they soon will be!
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ny crumble cake THE CRUMB TOPPING: Crumb cake is one of those singular New York treats. More breakfast treat than snack, it’s a combination of crispy crumbs and not-too-sweet moist cake, and always delicious!
1
Mix both sugars, cinnamon, and salt in medium bowl and whisk to blend. Add warm melted margarine and stir to blend. Add flour and toss with fork until moist clumps form (topping mixture will look slightly wet). Set aside. The CAKE:
You will need:
2
Preheat oven to 180°C. Line a standard baking tin (20 x 30cm or 9 x 13 inch) with baking paper.
cake:
• • • • • • • • •
315 g (2 1/2 cups) plain flour 1 teaspoon baking soda 3/4 teaspoon baking powder 1/2 teaspoon salt 170 g (3/4 cup) margarine, room temperature 300 g (1 1/2 cups) sugar 2 large eggs 300 g (1 1/3 cups) tofu (or other non-dairy) sour cream 1 teaspoon vanilla extract
3
Sift flour, baking soda, baking powder, and salt into medium bowl. Using an electric mixer, beat margarine in large bowl until smooth. Add sugar and beat until light and fluffy. Add eggs 1 at a time, beating until well blended after each addition. Add non-dairy sour cream and vanilla extract and beat just until blended. Add flour mixture in 3 additions, beating just until incorporated after each addition.
4 Crumb topping:
Transfer cake batter to prepared baking dish; spread batter evenly with a spatula. Squeeze small handfuls of topping together to form small clumps. Drop topping clumps evenly
64
•
200 g (1 cup) dark brown sugar
•
100 g (1/2 cup) sugar
•
1 1/2 tablespoons ground cinnamon
•
1/2 teaspoon salt
•
225 g (1 cup) unsalted margarine, melted,/warm
•
315 g (2 1/2 cups) plain flour
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over cake batter, covering completely (topping will be thick). Bake cake until tester inserted into centre comes out clean
5
and topping is deep golden brown and slightly crisp, about 1 hour. Cool cake in dish on rack at least 30 minutes.
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Macaroni salad
No one knows if the macaroni salad of NY delis was an Italian dish that was adapted in Jewish delis or a Jewish treatment of an Italian ingredient. Regardless of its origin, macaroni salad was a de-rigour requirement at all potlucks and barbecues during my childhood.
YOU WILL NEED:
HOW TO MAKE it:
1
Cook the macaroni as per package direction (don’t skimp on
•
500 g elbow macaroni
•
½ red onion, diced small
then drain briefly so that macaroni remains moist. Transfer
•
1 stalk celery, diced small
to large bowl.
•
1 carrot, peeled and diced small
•
1 small bunch fresh parsley leaves, finely chopped
•
Juice of 2 lemons
•
2 tablespoon Dijon mustard
•
¼ teaspoon garlic powder
absorbed, about 2 minutes. Add mayonnaise and let sit until
•
Loads of fresh ground black pepper
salad texture is no longer watery, 5 to 10 minutes. Season
•
240 g (1 cup) mayonnaise
with salt and more pepper to taste. Serve.
2
the salt). Drain in sieve and rinse with cold water until cool,
Stir in onion, celery, carrot, parsley, lemon juice, mustard, garlic powder, and black pepper, and let sit until flavours are
3
(The salad can be covered and refrigerated for up to 2 days. Check consistency and seasonings before serving.)
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Black White cookies
The first recipe I ever wrote was for Black and White cookies – away from New York and feeling homesick, this was the food I craved more than anything. It was our first year living in Israel and I searched far and wide for a Black and White cookie. I finally gave up, and set out to recreate my own version of the cake-like cookie of my childhood. This recipe will make 5-6 huge cookies, but if you want to be a little less over-the-top, use a 1/3 cup measure instead of a ½ - but consider going all ‘New York’ and make your cookies either huge or miniature!
How to make the cookies:
1
Pre-heat oven to 180°C. Line 2 baking sheets with baking paper. Combine flour, baking powder, baking soda, and salt in bowl.
You will need:
2
Using stand mixer attached a with paddle, beat margarine and sugar on medium-high speed until pale and fluffy, about
COOKIES
2 minutes. Add egg and vanilla and beat until combined. •
220 g (1 ¾ cups) plain flour
Reduce speed to low and add flour mixture in 3 additions,
•
½ teaspoon baking powder
alternating with non-dairy sour cream, scraping down bowl
•
¼ teaspoon baking soda
•
⅛ teaspoon salt
•
140 g margarine, softened
•
200 g (1 cup) granulated sugar
•
1 large egg
baking sheets. Bake until edges are lightly browned, 15 to
•
2 teaspoons vanilla extract
18 minutes, switching and rotating sheets halfway through
•
80 g tofu (or other non-dairy) sour
baking. Let cookies cool on sheets for 5 minutes, then
cream
transfer to wire rack to cool completely.
as needed.
3
GLAZE
Spoon 1/2 cup of cookie dough 3 inches apart onto prepared
the glaze:
•
560 g (5 cups) icing sugar, sifted
•
7 tablespoons non-dairy milk
•
30 g corn syrup
vanilla, and salt together in bowl until smooth. Transfer 1 cup
•
1 teaspoon vanilla extract
glaze to small bowl; reserve. Whisk cocoa and remaining 1
•
½ teaspoon salt
tablespoon milk into remaining glaze until combined.
•
45 g cocoa powder, sifted
4
5
Whisk sugar, 6 tablespoons of non-dairy milk, corn syrup,
Working with 1 cookie at a time, spread vanilla glaze over half of the cookie. Refrigerate until glaze is set, about 15 minutes. Cover other half of cookies with chocolate glaze and let cookies sit at room temperature until glaze is firm.
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Half sour pickles
One of my favourite childhood memories is standing outside Guss Pickles in NY with my dad, choosing an array of pickled goods for the family plus a whole bag of half sours just for me! Sadly I have not found its equal while living in London, but here below is the Ta’am version of the half sour pickle – it’s close to now effort and the payoff is outstanding!
you will need:
•
About 1 kilo small pickling cucumbers
•
1 litre water
•
25 g (¼ cup) kosher or canning salt
•
8 cloves garlic, crushed (not necessary to peel)
•
2 tablespoons pickling spice
•
4 sprigs fresh dill
How to make it:
1
Wash cucumbers well and slice off the stems.
2
Wash 2 wide-mouth quart mason jars in hot soapy water; rinse well.
3
Place 4 cloves garlic, 2 sprigs of dill and 1 tablespoon pickling spice into each mason jar.
4
Pack cucumbers into prepared jars, pack them as tightly as you can.
5
Mix the water and salt in a large non-reactive (i.e. ceramic, stainless steel) bowl and stir until salt is dissolved.
6
Pour enough salt water into each jar to cover cucumbers. Seal and refrigerate. It will take about a week until they are done on average, but check them in about 5 days.
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krupnic soup How to make it:
1 A Krupnic soup (or mushroom and barley soup) would have been a staple in any Polish home, but in Jewish homes, because of kosher dietary restrictions, two different versions emerged: a parve one and a meaty one. The parve version was often served with sour cream. Once in America, this soup became a standard in Jewish delis. Don’t be daunted by the amount of steps here; the soup is huge and one pot will go a long way!
In a large saucepan add the stock, the barley, bay leaves and whole garlic and bring them to boil while preparing the vegetables. Cook on a medium low heat (the stock should be on a rolling low boil throughout this time) until the barley is tender – this may take anywhere from one to two and half hours.
2
Heat a large sauté pan and add enough oil to cover the bottom of the pan and heat, once the oil is hot add the
you will need:
chopped onion and cook stirring often until the onion is soft and translucent, about 5 minutes. Add the celery and cook until soft another 5 minutes. Add the carrots and keep
•
3 litres of chicken or vegetable stock
•
200g (1 cup) pearl barley
•
2 bay leaves
Season well with salt and pepper, remover from the pan and
•
2 cloves garlic, peeled
set aside.
•
Vegetable oil
•
2 large onions, chopped
•
3 sticks celery, chopped
•
5 carrots, peeled and chopped
•
500 g (about 4 cups) white mushrooms
cooking until all the vegetables are soft and cooked through.
3
Add more oil to the sauté pan and fry the mushrooms in a single layer until browned on one side, turn the mushroom over and brown on the other side. You may have to fry the mushrooms in two or three batches; don’t be tempted to fry
scrubbed and sliced •
3 sprigs thyme
them all at once, as they will steam and not fry (and won’t
•
Salt and freshly ground black pepper
get that lovely toasty flavour.) Add the fried mushrooms to the cooked vegetables.
4
Once the barley is tender, remove the garlic, add all the vegetables to the barley and then add the thyme. Add more stock if needed. Bring the soup back to a boil, then lower to a simmer and simmer covered for twenty minutes until all the flavours marry. Season to taste with salt and loads of freshly ground black pepper before serving. S H VAT 57 7 9
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FOOD
Glazed corned beef
you will need:
•
2–21/2 kilo pickled brisket
•
60 ml (1/4 cup) soy sauce
•
60 g (¼ cup) brown miso paste
•
240 g (1 cup) duck sauce
•
8 cloves chopped garlic
•
250 g (1 1/4 cups) brown sugar
•
60 ml (1/4 cup) teriyaki sauce
How to make it: Prior to refrigeration, the preservation of food was always a challenge; pickling, brining, and drying are just some of the ingenious ways our forbearers found to preserve food. Brisket, a cheap cut of meat that requires a long and slow cook to become tender, is a favourite of Jewish communities everywhere - and when pickled and then cooked, is a delicacy of Jewish delis the world over. In London we call it ‘salt beef’ and is served warm and thickly sliced. In New York, the same preparation is called ‘corned beef’ and is served cold, thinly sliced and piled high on fresh rye bread. Here, we have taken corned beef, cooked it with a sweet and salty Asian glaze and can be served warm or cold – it’s the fusion of New York, London, Asian and Jewish American flavours.
1
Add pickled brisket to a large pot. Cover generously with water. Bring water to a boil over high heat and let cook for 2 – 4 hours. To check if the beef is cooked, stick a fork in the meat and pull out. If there’s no resistance, it is cooked Remove from heat and let corned beef cool in the water. At this point, the pot can be covered and left to cool in the refrigerator overnight if desired.
2
In a medium pot, combine soy sauce, miso paste, duck sauce, garlic, brown sugar, and teriyaki sauce. Bring pot and boil until the sugar has melted.
Makes 8 - 10 servings.
3
Preheat oven to 180°C.
4
Place corned beef on a baking sheet. Cover very well with sauce. Bake for 30 minutes, or until edges crisp up. Let cool before slicing.
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FOOD
Potato knishes The original knish was created as a snack food in Eastern Europe; a thin pastry encasing a filling that was transportable. In the Lower East Side of New York at the turn of the 20th century, peddlers would put homemade knishes in their carts and peddle their wares as a quick snack. In 1890, Yonah Schimmel, a Rabbi from Romania, started peddling his wife’s knishes in the streets of New York. In 1910 he opened a store front and after moving down the road a few years later, the ‘knishery’ has been in the same location ever since. Though they make knishes filled with a huge variety of ingredients, potato remains the most popular filling. Though Yonah Schimmel’s recipe is a closely guarded secret, this adaptation based on the Savure recipe is a close replica.
You will need:
•
190 g (1 1⁄2 cups) plain flour
•
Salt
•
Lots of vegetable oil
•
10 large potatoes, peeled cut into quarters
•
4 medium onions, peeled and finely chopped
•
Freshly ground white pepper
•
1 egg yolk
Now here is the thing about knishes: I will not lie to you - they are time consuming to make, but they are insanely delicious, so set aside a good three hours and get knish making!
HOW TO MAKE THEM:
1
Combine flour and a pinch of salt in a large bowl and make a
4
Preheat oven to 180°C. Line a large baking sheet with
well in the centre. Add (120 g) 1⁄2 cup water and 1 tbsp. of the
parchment paper and set aside. Combine egg and 1 tbsp.
oil to the well. Then, using a large spoon, gradually stir flour
water in a small bowl and set egg wash aside.
into liquid until dough forms a rough ball. Place dough onto a lightly floured surface and knead until smooth, about 10
5
Divide dough into 12 pieces, then shape each into a ball.
minutes. Transfer to a clean bowl, cover with cling film, and
Make one knish at a time, keeping remaining dough covered
set aside for 30 minutes.
with cling film to prevent it from drying out. To make each knish, using a floured rolling pin, roll out dough ball on a
2
Put potatoes into a large pot, cover with cold water, and
lightly floured surface into a 7” circle. Brush surface of dough
bring to a boil over high heat. Reduce heat to medium and
with some of the oil. Place about 1 cup of the filling in centre
cook until soft, about 30 minutes. Drain, then transfer to a
of dough and fold dough up and around sides, leaving top
large bowl.
of filling exposed but overlapping edges of dough slightly to make a snug fit around filling.
3
In a large sautéed pan heat a lot of oil, enough that the onions will be swimming in a sizzling oil bath. Add onions
6
Transfer knishes, as finished, to baking sheet, brush tops
and cook, stirring often, until soft, about 15 minutes, try to
with egg wash, grind some more pepper on top and bake
not let them brown. Add in the bowl with the potatoes and
until lightly golden, 25-30 minutes.
mash. Season with enthusiasm, salt and pepper and set filling aside.
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FA M I LY & W E L L B E I N G · PA R E N T I N G
SHANNI SOLOMON is a parenting trainer and lecturer and holds a diploma in the foundations of counselling, a BSN in Nursing, a Masters in Psychology and works as an Innate Health Practitioner and Emotional Wellbeing consultant for schools in North and North West London. Shanni is now about to embark on a Doctorate
in Counselling Psychology, focusing on developing resilience in teenagers and its impact on school-wide antisocial behaviour. She has been blessed with six beautiful children of her own and to be married to Rabbi Dr Leslie Solomon. She works with many child and teenage clients, their parents and teachers, and can be reached at: solomonshanni@gmail.com
THERE IS NO SUBSTITUTE FOR TIME WITH YOUR KIDS In the last issue of Perspectives, we talked about laying the foundations for believing in our children, which is certainly important, but how do we show them that we believe in them? We could try telling them straight out: ‘I believe in you and value you as a person.’ However, that is a pretty mature concept and most young children will not understand what you are trying to say; they need a more childlike medium for the message. Happily though, there is a relatively simple recipe. The key ingredients in that recipe are…time and positive attention.
Part 2: show them The currency of love and of showing a child that we value them as people, is simply time spent with them. Since they think we parents know mostly everything (of course, teenage years are fast approaching, when they will most certainly be divested of that particular misconception!!), and they understand that time is very valuable to us, then it stands to reason that if we, as parents, choose to spend time with them then they must be of great value. And vice versa. If we don’t spend time with them they get the message that they aren’t particularly worth spending time with, and, as such, are not of great value to us. Which, of course, is not strictly true but that is the simplistic way that children of all ages read it.
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PA R E N T I N G · FA M I LY & W E L L B E I N G So, obviously I am going to offer some good news here (I am that kind of gal), and it will sound something like this: children see things through a child’s perspective. They don’t have the ability to gauge or measure abstract concepts like time, it simply has to feel like you are around for them, to feel like you aren’t always rushing off or are distracted by things more valuable than them (insert WhatsApp, Facebook, Twitter here), that when you are with them you are emotionally present, and that feels to them like you are around and available. Rabbi Yitzchak Berkowitz once told my husband, when your child is upset hug her until she pushes you away. And that is the metaphor that helped me understand how much time a child needs in order to feel How much time, you ask? Hmm...how long is a piece of
they are valuable and worth believing in. Be there, so they
string? Some children kind of remind me of that hole that
can feel confident to push off from you, and not feel like
you put dishwasher salt into. You know the one? You have
they have to run after you.
a huge bag of salt and a relatively shallow hole, that is often full of water (well, it is in my machine!). So, you pour the
And the way to maximise your time with them, to help
salt but it doesn’t seem to be displacing the water, so you
them feel like you really value spending time with them? By
pour more and more, which seems rather incredible, as
making it somewhat exclusive. Private time increases the
the hole seemed so shallow, where is all that salt going, to
value exponentially. I remember sitting with my (very close
China? And finally, finally after you use up almost the whole
in age) boys when they were young, and spending 10-15
bag, you see that it is actually full and the water has been
minutes with each of them on their own. And no one was
replaced with the salt. So too, with some children. Some do
allowed to interrupt that private time, not even the phone
well with some time, others need more, and still others are
ringing (translate: mobile pinging), and certainly not the
like our salt hole, seemingly unfillable, until you finally see,
other children. This was highly valued time with my highly
after somewhat lengthy and involved input, that it seems to
valued child and no one was going to get in the way of this
have made a real impact.
private time together. And looking at these bright, talented, confident men today, I believe they got the message.
Another point to consider is that while adults need to spend quality time with each other, sharing interests and goals to deepen their relationship, children and their parents simply need time to strengthen the bond. It is about quantity vs quality. Adults need less time but it has to be of a higher quality, while younger children just need to know that their parent is their default experience; I am either somewhere else or with my parent. I would imagine that for some of you reading this that is of some comfort. You mean I don’t have to entertain them as much as they think (yay!)? However, for others, it may be cause for alarm or feelings of guilt- do I spend enough time with my children, and how can I spend more time with them when I have to work to provide for their basic needs?
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FA M I LY & W E L L B E I N G · W E L L B E I N G
ARYEH SAMPSON is a BACP accredited psychotherapist and couples counsellor. He is in private practice in North West London as well as counselling on Skype. Aryeh is the author of Go To Yourself – Transformation
Through Jewish Wisdom and Psychology. He can be contacted at: aryeh.sampson@gmail.com. For more information see: www.counsellingnorthlondon.org
ANGER MANAGEMENT If you’ve ever exploded with anger and regretted it shortly afterwards or felt yourself simmering with resentment for days, you know how harmful these feelings can be. Anger can wreak havoc on relationships and have a destructive effect on one’s life. Recent medical research has also shown it to be linked to an increased likelihood of heart disease, stroke, cancer and the weakening of the immune system.
There are many effective techniques and approaches that can assist us in managing anger. Below is a four step strategy which I call the four C’s.
1
74
2
CALM DOWN
Contemplate
Staying in control and calming down is a vital first stage
In the heat of the moment we often become irrational,
when in anger-provoking situations. Modern psychotherapy
blowing things out of proportion. Once we feel calmer, it
places much emphasis on techniques that help to reduce
is important to look rationally and objectively at the anger
and release the pent-up frustration associated with anger.
provoking situation. Cognitive Behavioural Therapy (CBT)
Relaxing and breathing techniques are emphasised as
teaches that it is not the actual event that disturbs us, but
they have a physiological effect that calms the psyche and
our interpretation and internal response to it that causes us
reduces stress levels. Writing down your feelings in the
our emotional reaction. By cognitive thought restructuring –
form of a letter which will never be sent, or a physical form
changing the way we think of the situation – we can change
of release such as exercise or walking, are also effective
our emotional reaction. It is important to ask yourself if there
methods.
are other, less hostile ways of seeing and interpreting the
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W E L L B E I N G · FA M I LY & W E L L B E I N G situation and to try to see things from the other person’s perspective. This includes trying to understand their attitudes, motivation and background. Other therapeutic approaches emphasise becoming more aware of one’s own motivations. You may become angry with one person but really be angry with someone else or even yourself. This is known as transference. For example, someone who is angry with his boss but is afraid to express it, may flare up at his wife or children instead. Anger may also be provoked when a comment touches upon or reminds one of a basic insecurity and feeling of vulnerability. When feeling threatened, it may be easier to become angry with another person than to acknowledge and face the real issue.
3
Change yourself
4COMMUNICATE
We have more control over ourselves and our own responses
When a person feels angry, two responses are common: fight
than we have over other people’s actions. We need to see
(explode outwardly) or flight (retreat inwardly). Learning to
if there is anything we can do ourselves to improve the
communicate one’s feelings in an open non-confrontational
situation or to prevent it from reoccurring. These may be
way is an important skill.
simple lifestyle changes, such as getting more sleep, eating better or being more organised. On a deeper level, it may
There is a valuable approach used in marital therapy and
mean taking responsibility to deal with our insecurities and
conflict resolution called ‘active listening’. Two people in
areas of sensitivity.
conflict are encouraged to make statements that begin with “I”, focussing on what they feel rather than making accusing statements that begin with “You”. For example, “I felt bad when you came late” instead of “you never turn up on time”. The other person paraphrases the contents of the statement, which enables the speaker to feel understood and validated. In this way, an empathetic environment is created where both sides can be understood and work to resolve their differences. This leads to consolation and ultimately forgiveness which releases the poisonous feelings associated with anger.
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FA M I LY & W E L L B E I N G · M E N TA L H E A L T H
RABBI MOSHE FRIEDMAN grew up in Manhattan, New York, and received his BA in Politics, Philosophy and Economics at the University of Pennsylvania. He studied Jewish Thought and Talmudic Law for ten years in Israel, including several years at the Mir Yeshiva, and has passed rabbinic ordination examinations from the Israeli Rabbinate.
Rabbi Friedman has been a regular lecturer at Machon Yaakov Yeshiva in Jerusalem and on numerous learning-based Israel trips. In 2017, he moved to London with his wife and two children to take up the role of FJL UK Liaison, a role which includes regular campus visits and London-based educational programmes.
THE pSYCHOLOGICAL BENEFITS OF RELIGION Let’s put aside, for the moment, the questiON of whether the Torah is true. Does it work?
Okay, full disclosure: I am a rabbi, and my understanding of the world may slant my perspective on whether keeping kosher or observing Shabbat will improve your life. But I was surprised to find that I am in good company with behavioural economists, psychologists, researchers and historians. Rather than questioning the veracity of religious claims, they are now asking if subscribing to religious beliefs is beneficial to one’s happiness and to the stability of society as a whole. For many academics and scientists, even self-described atheists, the answer has been overwhelmingly, “yes!” Let’s take the psychologist Ernest Becker, who wrote in his Pulitzer Prize-winning book The Denial of Death that mankind’s most essential psychological fixation is to grapple with its mortality. Our awareness of death creates our most basic terror: the finitude, and therefore insignificance, of our lives. The most potent antidote, he claims, is religion, which affirms our ability to transcend our numbered days on this earth, thereby giving an objective meaning to what we do whilst alive. In a similar but more cynical vein, famous historian, writer, and atheist Yuval Noah Harari also finds usefulness in religion. In an article describing the challenges of the future, he writes that with robots replacing humans as the working class, people will struggle to fill their lives with purpose. The answer, he writes, is to create games for ourselves. On a simple level it could be someone who takes his Call of Duty very seriously. But on a much more complex level, he describes religion as the world’s oldest game - a series of “imaginary” laws through which you must score enough points to “win.” Despite his somewhat mocking tone, Harari seems to admit that religion is one of the best ways to have a psychologically healthy life.
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M E N TA L H E A L T H · FA M I LY & W E L L B E I N G But enough speculation. What about research? Enter
religious Jews took fate into their own hands and emigrated,
Charles Duhigg, author of The Power of Habit, where
while the equally-persecuted Russian Orthodox Christians
he magnificently outlines the process of creating and
remained under unbearable conditions. Comparing the
undoing any and all habits, be they positive or negative. In
prayer books of the two religions, Seligman found that
a specific chapter on substance addiction, he observes an
Jewish liturgy is systematically more hopeful and optimistic
unexplainable phenomenon that crops up repeatedly in
than the Russian Orthodox counterpart, and hypothesised
different studies. In order to break the ironclad habit of any
that the tone of the religion has helped Jews to remain afloat
addiction, one of the essential ingredients in the recipe is…
through years of persecution.
belief in a higher power. The most notable example of this is the 12-step Alcoholics Anonymous model in which steps 2,
In March of 2011, the New York Times covered a Gallup poll
3, 5, 6, and 11 all make explicit reference to God or a similar
of 1,000 randomly selected Americans who were asked a
all-powerful Being who can imbue us with the power to
range of questions about their quality of life, in an attempt
change.
to find common factors that could determine which types of people were generally happier. The results came back.
Then there are the fascinating experiments of behavioural economist Dan Ariely, who performed a particular
The happiest person in America was a composite of the following traits: male, of Asian descent, in his sixties, tall,
study involving test-taking in university
owned his own business and made at least
students. He found that a consistent
$120,000 per year, lived in Hawaii, and,
percentage of students who were asked to grade their own papers would cheat to some degree by giving themselves a higher score
than
they
actually
deserved. Then he threw in a spanner: he had the next group of students simply read the Ten Commandments before taking
you guessed it, was an orthodox
“It should be important to us that the Torah has a track record of being effective. One can be a non-believer and still derive much benefit from Judaism.”
the test. In the ensuing groups the
Jew. (Even more stunning than the results is that the Times then tracked down a real live person named Alvin Wong, a Chinese convert living in Hawaii who actually fit that description.) As an observant Jew I might be inclined to disregard the scientific
percentage of those who cheated
literature on the efficacy of Judaism. If
came close to zero, and those who did
it’s true, one could argue, then who cares
cheat, cheated less. Makes you think, no?
if it works? But our tradition teaches otherwise. In the foundational 11th century work, The Kuzari, Rabbi
Let’s get more specific. What about Judaism as opposed to
Yehuda HaLevi emphasises that Judaism is not a purely
other religions? Well Martin Seligman has an answer to that.
doctrinal religion, and the Jewish God is not understood
Seligman, the founder of positive psychology and former
merely by divine text. Rather, He is the God of history, the
president of the American Psychology Association, explains
God of our ancestors, who took us out of Egypt. Our religion
in his book Learned Optimism that being optimistic may be
is accessed not just through information, but through
the most important trait a person can have. Not only does it
personal experience. It should be important to us that the
predict one’s personal success, but he found that optimistic
Torah has a track record of being effective. One can be a
speech is the greatest predictor of which politician will win
non-believer and still derive much benefit from Judaism.
an election. He also found a strong correlation between the
But those who do believe, may find that the latest research
levels of optimism found in religious liturgy, and its ability
reminds us that our Higher Power is still very much helping
to survive. Under 19th century oppressive Russian rule,
us out.
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KID ZONE
TUTTI FRUTTI! COLOUR IN YOUR TU B'SHVAT SCENE
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Canali Pau l and S hark E ton S hirt s 7 F or A ll Mank in d B ugat t i G ran S as so K nitw e ar 69 G OLD ER S G RE E N R O A D LOND ON NW 11 8 EL T : 020 455 660 7 AISH UK
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www. bout iquehomme .c o .u k
Community
Business Insight:
Work Avenue Personal Perspectives:
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COMMUNITY
BUSINESS INSIGHT
WORK AVENUE
BY MICAELA BLITZ
For those looking for employment
important in order to be able to
Employment team. They cover a range
or wanting to start their own business,
market themselves effectively. As
of subjects from advice on writing CVs
taking the first step can be the hardest.
Emma May, Director of Operations
and mock interview practice sessions,
Work Avenue provides advice and
and
“We
through to more practical and wide-
guidance so that people can gain
embody the old adage: Give a man
ranging skills such as networking.
essential skills and support needed to
a fish, feed him for a day, but teach
For many the idea of networking
start their own journey.
him to fish and he will feed his family
can be extremely intimidating, but
for a lifetime. We provide the tools to
within the workshop the concept is
The first thing that strikes you as
ensure that people are able to work to
demystified and clients are shown
you enter Work Avenue’s shared
support themselves and their families
that it is essentially just another word
workspace, The Wohl Enterprise Hub,
with dignity.”
for communicating with other people
Employment,
explains,
and the more they are able to do it
in Finchley is the modern, vibrant look and feel of the place. Although a far
Work Avenue recognises that there is
the more fluent and confident they
cry from its previous incarnation as
not a ‘one size fits all’ when it comes
become.
Finchley Federation Synagogue, the
to employment, so in order to get
same sense of community is evident.
a better understanding of each
They also run events, which allow
Even the coffee cups offer supportive
individual’s requirements, they first
access to many of the leading
messages, ”Work begins with coffee”,
have a one to one meeting with one of
professionals within the community.
and this all reflects the overall ethos
their Matrix accredited advisors. This
Last November, they held Charity
of giving help and receiving help that
enables them to talk through their own
Central, a communal recruitment
Debbie Sheldon, CEO, refers to as a
hopes and expectations in the jobs
fair which was a one stop shop for
‘virtuous circle’.
market and to work out where they
those seeking jobs within the charity
may require further help and guidance
sector. It was attended by over 250
which Work Avenue can offer.
people and gave access to many of
The way that people find work has
the community’s most high-profile
changed significantly over the past
82
5 or 10 years, and for many who may
One of the ways that clients are able
charities and led to at least three direct
have been out of the job market for a
to develop skills is through regular
positions being obtained so far with
while, gaining new skills is extremely
workshops run by Work Avenue’s
more in the pipeline.
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COMMUNITY
In numbers 1575
Employment clients helped
633
Business clients helped
182
WE Hub Members
Find out more Contact them on 0208 371 3280 or at debbie@theworkavenue.org.uk
508
Clients placed in 2018
Further information can be found at www.workavenue.org.uk
As well as offering advice and
success. We would love to be able
train ‘women returners’ will also be
guidance for those looking to get back
to help you”. Emma suggests that
offered. It will help to empower women
to work, Work Avenue also encourages
sometimes
perspective
through education, mentoring, and
entrepreneurs starting or developing
when job hunting can open up
relevant work experience, to support
their own business. For those starting
new opportunities, as she explains,
them as they progress back to work.
their own venture, the first two years
“Often those seeking work can be too
are the most crucial, and Work Avenue
prescriptive as to what they want for
When talking to Debbie and Emma the
offers help and support, as well as
but by turning your thinking around
enjoyment that they feel for the work
access to experts and advice from
to focus more on what a potential
that they do is clear to see. Emma says
across the business sector. Clients
employee may be looking for, and
that she ‘genuinely loves’ being able
can apply for loans to help business
what you can offer, really helps.”
to help people to become what she
changing
development and there is also the
calls ‘the best version of themselves’.
opportunity to rent desk space, or
When it comes to looking forward
For Debbie, being able to help people
even an office to fit the needs of their
to the year ahead, the Work Avenue
to improve themselves is what it is all
businesses.
team are excited to introduce many
about. “I really enjoy the chance to
new programmes and initiatives. One
help, and when I go to bed each night,
For those seeking work, Debbie and
of the main things that they plan to do
I know that I have made a difference. I
Emma offer their top tips. “I would
is to set up a social enterprise where
consider Work Avenue as a family, and
recommend coming to see us at Work
businesses based in the building can
as with any family we all look out for
Avenue,” comments Debbie, “Taking
employ job seekers to help provide
each other, and help them in any way
that first step can be the hardest but
admin, social media and graphic
we can.”
will open up so many doors to your
design services. A programme to help
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COMMUNITY
PERSONAL PERSPECTIVES
MICHELLE BARNET
INTERVIEWED BY MICAELA BLITZ
You started your career as a probation officer, what made you move into the charity sector? Whilst I loved being a probation officer and the everyday challenges that came with it, I also missed being able to contribute in a real, and meaningful way within the Jewish community. So when Rabbi Naftali Schiff offered me the opportunity to run GIFT, I knew it was too good to pass up. Being able to facilitate giving within the community and helping those in need was right up my street!
What were the first GIFT initiatives? We formed a committee and we worked together brainstorming various projects. The first was a ‘Food Distribution’ initiative where volunteers, mainly sixth formers, would collect surplus bread daily from bakeries to give to families and organisations in need. Another initiative, ‘Helping Hand’, was a service for the elderly whereby volunteers would take them shopping or out for tea and helped with practical errands like returning library books or changing light bulbs. The third was ‘Gift it forward’ where children would give one of their new birthday presents to be distributed to kids in need locally and abroad. I guess you could say that GIFT kind of organically blossomed
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from these three initiatives, all focussed on inspiring children to give more and make a difference to those less fortunate.
What does GIFT mean to you? To me, it’s about connecting with the heart and soul of a young person to discover how best they can be inspired to become a giver. The incredible impact that the volunteers make by helping those in need in a very real and practical way is so moving and inspirational; whether it’s volunteers helping in their home, tutoring, weekly food parcels, hospital or care home visits.
Are you surprised at how GIFT has grown over the time you have been involved? The growth of GIFT over the past 15 years has really been incredible and inspirational for all involved. When we started, we were only able to support 20 families whereas this year, 23,237 food packages were packed and delivered to hundreds of families. Additionally, this year, 45,646 hours of volunteering has been achieved which has made an incredible difference to so many. We have also increased our dynamic and innovative education sessions to 907 across 100 venues.
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When we first started we had no premises, so my house was used as the GIFT base where food packaging took place on a daily basis, as well as toy, fruit and flower collections before the Chagim. Today, we have a warehouse in Hendon where hundreds of children come in every week to pack food and get involved in educational activities.
What are the best and worst things about your job? I still wake up every morning excited to go to work. I’m so appreciative to be working with such a special team and grateful to be facilitating such goodness in the community. Receiving letters and positive feedback from recipient families, volunteers, partner organisations, schools, pupils, and donors expressing the impact we have made in their lives makes us all feel so appreciated and our work all the more worthwhile! The worst thing is never enough hours despite the support and family liaisons
that there are in a day! Also our volunteers offer to the
COMMUNITY families we support, so many of them experience such hardship and pain due to financial strains, ill health and relationship breakdown. It’s difficult to witness on a daily basis and not to be able to permanently fix it.
Do you think that in today’s society, the message of GIFT is even more crucial for the younger generation? Yes! Children are being exposed to smart phones and other such technology from a younger age: Facebook, Instagram, computer games which can be so all-encompassing, and highly addictive, yet meaningless and antisocial. Giving to others and having an outside focus is the antithesis of this. It’s fun, provides meaning and a feel-good factor. Projects like the GIFT Shabbat Walk where between 100-200 young volunteers regularly walk together in groups to hospitals and care homes can lead to life-long and meaningful friendships, besides the incredible positive impact it has on the service users.
How has your work for this charity influenced your own family and their social conscience? I’m very grateful that my children have grown up surrounded by chessed (giving). The variety of volunteering options GIFT has to offer has meant that between them, they have been
involved in so many opportunities like food packing sessions, tutoring, visiting the elderly, attending school lunch and do sessions, visiting patients in hospital psychiatric units, helping families with their special needs children, helping out at asylum seekers’ drop in centres, singing at fundraising events, cutting their hair for charity, running for GIFT at the Community Fun Run and celebrating
What are your hopes for GIFT in 2019? More funding would be incredible so that we can impact on more young people further afield. Being able to employ more educators and volunteer coordinators to touch the lives of more pupils in Jewish and non-Jewish schools. We would also love to be able to launch GIFT in more countries to be able to positively impact so many more people and communities!
Finally, tell me something that people may not know about you? I’m a martial arts black belt!! (Only in my dreams at the moment...but watch this space!)
their Bar and Bat Mitzvah together with children from Emunah and Zichron Menachem. Miraculously, they still manage to find plenty of time to play on computer games!
What other organisations does GIFT work with?
Find out more Contact GIFT at info@jgift.org Further information can be found at www.jgift.org
GIFT have partnered with over 200 organisations and charities over the years, from Jewish Women’s Aid to Hannah Levy Home in Bournemouth, Michael Levin Lone Soldier Centre, Homeless Action Barnet, Israel Guide Dogs and Leora’s Flower Gemach. The full list can be found on our website!
“‘to me, it’s about connecting with the heart and soul of a young person to discover how best they can become a giver.” S H VAT 57 7 9
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CHANUKAH PARTY
2018
The last night of Chanukah saw over 150 people celebrate hugely successful first term in the iconic Leake Street tunnel together with Aish Young Professionals and wider Aish staff. Hosted at the trendy Aures Waterloo venue, guests were wowed by a bespoke ‘Banksy style’ graffiti workshop, as well as a Virtual Reality experience. Great music, great food and delicious doughnut shots were enjoyed by all throughout a chilled, fun evening celebrating Aish Young Professionals brand new ‘triumvirate’ of programmes: @Futures, @Wisdom and @Social.
AISH UK
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STAY TUNED FOR MORE EPIC EVENTS THE OTHER SIDE OF THE NEW YEAR!
@FUTURES @WISDOM @SOCIAL
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AISH UK
HELPS THE HOMELESS
"THANK YOU SO MUCH TO AISH FOR GIVING US THE OPPORTUNITY TO DO SUCH AN AMAZING MITZVAH!" This Remembrance Sunday afternoon, 30 participants of the
was palpable as our team of fantastic volunteers prepared
new Aish Young Professionals programme assembled at the
packed lunches together with survival packs including
Aish UK centre in Hendon for a weekend brunch and second
sleeping bags, first aid and thermal clothing. We even had a
annual social action seminar. Run in conjunction with GIFT,
logistics team working out most productive routes and how
the group split into teams to organise and coordinate the
to best avoid Remembrance Day road closures! All in all, the
day’s main focus: delivering food and essentials to homeless
fact that our participants ‘built’ this event from start to finish
people living on the streets of London.
was a truly incredible experience for everyone involved.” In addition to the ‘hands-on’ help, a separate crowdfunding
88
Commenting on the structure of the event, Rabbi Eli
campaign was launched which raised over £350 for the
Birnbaum noted, “We have always felt that grassroots-driven
cause. News of the event travelled as far as Manchester,
projects have the greatest impact and leave the longest-
where local business Retail ABC very generously donated
lasting impression. The energy throughout the building
over 20 high quality sleeping bags.
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"I HOPE THEY REALISE HOW MUCH WE HAVE GAINED FROM THEM"
Covering Fitzrovia, Bloomsbury, Oxford Circus, the Theatre District, Soho and Mayfair, over 30 survival packs were given out to London’s most vulnerable ahead of the winter months. Recipients shared both heart-warming and heart-breaking stories, perhaps most poignant of which was Nicky’s; a young woman who had run away from a controlling, abusive boyfriend nine months ago but was refused lodging at the local council’s shelter due to the fact that she had intentionally and knowingly made herself homeless. Nicky’s stories of the challenges she faces on the streets on a daily basis and how she has the strength and determination to overcome them left a lasting impression on the group. Reflecting on the day, Nurit Lasarow said, “Thank you so much to Aish for giving us the opportunity to do such an amazing mitzvah! It really makes me feel privileged beyond words.” Dinah Cowan added, “I hope that the homeless people we met realise how much we have gained from them; it was a truly humbling experience.”
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AISH
VISITS POLAND
Over 240 students from JFS recently took part in a number of
Rabbi Ari Kayser, who led one of the groups commented
educational experiences in partnership with Aish UK, JRoots
“On a trip with so many highs and lows, it has been amazing
and GIFT (part of the Jewish Futures family of organisations).
to watch the students conduct themselves with such tremendous spirit and Jewish pride. Many presume Poland
More than 160 students, in four groups, spent a week
to be a trip which focuses only on death and destruction,
exploring the history of the Holocaust on an emotional trip
and we try to build an educational curriculum that helps
to Poland, with visits including Warsaw, Majdanek, Chełmno,
students return home with a renewed sense of life, gratitude,
Łódz, Krakow and Auschwitz. They brought the city of
and inspiration.”
Krakow back to life over Shabbat when all four groups joined together in song and dance for the Friday night service.
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"IT HAS BEEN AMAZING TO WATCH THE STUDENTS CONDUCT THEMSELVES WITH SUCH TREMENDOUS SPIRIT AND JEWISH PRIDE"
Closer to home, 80 students spent three days discovering the important episodes in the history of Anglo and European Jewry with visits to the Imperial War Museum’s acclaimed Holocaust exhibition, a tour of London’s East End and a talk from a Holocaust survivor. They capped these Heritage Days
AND JEWISH LONDON
with a day of social action and volunteering to help those in need.
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GENESIS ON DEMAND 92
AISH UK
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This term, the Aish UK campus
opportunities including Genesis trips to
team soft-launched a new online webinar
Poland, South Africa, Kiev and Israel.
programme – Genesis on Demand – for
students studying at campuses across the
Genesis on Demand are open through the
UK where Aish is currently not offering weekly
Genesis website. Aside from the live webinars,
speaker events. This provides students with
Aish UK will be offering a range of pre-recorded
an opportunity to join the larger Genesis
sessions, supplemented with materials about
programme, which operates in Nottingham,
the topic of the talk as well as information
Birmingham, Bristol, Leeds & Liverpool, by
about the guest speakers. Where possible,
logging on and being part of the guest speaker
Aish UK will also be visiting numerous smaller
series online. Participation in the webinar
campuses to further develop relationships
programme allows students to build up a
and offer campuses with a smaller Jewish
scholarship which can be put towards various
demographic the chance to learn and engage.
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Applications
for
the
January’s
R’ Shauly & Adina Strom
R’ Zvi Gefen
07952 567 878 / 07528 767 551 sstrom@genesisoncampus.com astrom@genesisoncampus.com
07506 630 077 zgefen@genesisoncampus.com
Leeds MAnchester
Liverpool
R’ Doniel & Sophie Levy
R’ Abba Yaakov 07974 222 732 / 07506 643 700
NOTTingham
Birmingham
07915 084 723 / 07342 317 199 dlevy@genesisoncampus.com slevy@genesisoncampus.com
lONDON Bristol
Aish UK is proud to bring you the biggest, most cutting-edge, social and educational campus programme for Jewish students nationwide.
i R’ Uri & Tamar Jaskiel
020 8457 4433
07974 222 995 / 07506 641 906 ujaskiel@genesisoncampus.com tjaskiel@genesisoncampus.com
@genesisoncampus
NATIONAL WEEKEND
2019 Only £20
*
t Join the bigges Jewish event on campus! a programme of
genesisoncampus
genesisoncampus
ON DEMAND
SOUTH AFRICA
Live webinars & catch up sessions featuring incredible speakers!
019 26 Jun -16 Jul 2 Only £1259*
S H V A T 5 7 7 9 | J A N U A R Y 2 0 19 | A I S H U K apply now at www.genesisoncampus.com *Subject to terms & conditions. South Africa trip price of £1259 subject to having earned full Genesis scholarship. National Weekend price includes all food, accommodation, transport and programme. Ticket price rises in Jan 2019. Aish UK is a member of the Jewish Futures family of organisations & Olami
Simple integration with Emis Web, SystmOne, Vision and Docman We are an ECG interpretation service provider for medical centres in the UK. We offer healthcare professionals access to ‘consultant led’ interpretation of 12 lead ECGs, 24 hour tapes and loop event recorders. The service has successfully interpreted well over 1,000,000 ECGs and is now commissioned by 70+ CCGs.
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August 2019 – September 2020 For more information, contact ggoldwater@aish.org.uk S H VAT 57 7 9
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Aish UK is a member of the Jewish Futures family of organisations & Olami Member
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