Watford and District Synagogue … dates from 1946 when two congregations came together after World War II (Photograph: Patrick Comerford, 2025)
Patrick Comerford
When I was Watford this week, I paid a brief visit to Watford Synagogue, a short ten-minute from Watford Junction station, and also went in search of the sites and locations used by earlier congregations in the town.
There may have been Jews living in Watford in the late 18th century and there has been a continuous Jewish presence since the early 19th century. No formal Jewish congregations were formed in the town until the early 20th century but there were at least four Jewish congregations in the Watford area.
The first Jewish congregation in Watford was formed in 1918 and it continued until the mid-1920s. Several congregations were established during World War II, and the present congregation was established at 38 Clarendon Road at the end of 1946 and it has been in the Nascot Wood area from about 1957.
The Watford and Bushey Hebrew Congregation was active from 1918 until about 1927, with a synagogue on Leavesden Road from 1918. However, this first congregation experienced financial difficulties and, by 1920, it was stated that unless funds were forthcoming, it would be necessary to close the synagogue.
The congregation continued to be listed officially until 1927, but seems to have petered out by then.
During World War II, as families were evacuated from central London, there were at least four short-lived Jewish congregations in the Watford area. They included a congregation organised the Revd E Freedman; a group that was also known as the Watford and Bushey Hebrew Congregation that met in a house in Bushey in 1941-1942, though it does not seem to have had connections with the congregation of the same name in 1918-1927; a congregation that used the Methodist Hall on Queen’s Road in 1941-1945; and the Garston and North Watford Hebrew Congregation, active in 1942-1946.
A Jewish congregation was located at the Methodist Hall at 91 Queen’s Road in 1941-1946 … the site has since been redeveloped (Photograph: Patrick Comerford, 2025)
The first of these short-lived war-time congregations in the Watford area was associated with the Revd E Freedman of Abbots Langley. He appears to have organised Sabbath morning services in the Watford area in in January 1941, but it is not known they related to any of the other congregations in the area at the time.
The Watford and Bushey Hebrew Congregation met in ‘The Gables’ on Heathfield Road in Bushey in 1941-1942. It probably had no connections with the earlier congregation that had the same name in 1918-1927. It first held its services in May 1941, but there is no further mention of it after 1942.
From June 1941, yet another Jewish congregation used the Methodist Hall on Queen’s Road. It later become known as the Watford and District Hebrew Congregation, and its weekly services continued until at least 1945.
Garston and North Watford Hebrew Congregation was holding services from at least 1942, with High Holy Day services in both Saint Peter’s Hall, 58 Tudor Drive, in North Watford, at The Hall at 3 Horseshoe Lane in Garston, as well as in a Methodist hall.
By 1944, the Garston and North Watford Hebrew Congregation was holding its services in Parkgate School, Parkgate Road, Watford. The weekly services continued until late 1946, and the congregation was involved in organising the meeting in December 1946 that led to the formation of the Watford and District Synagogue.
Watford Synagogue was first located at 38 Clarendon Road … the site has since been redeveloped (Photograph: Patrick Comerford, 2025)
The new congregation brought together the two rival congregations that had emerged in Watford, one meeting in the Methodist Hall on Queen’s Road and the other known as Garston and North Watford Hebrew Congregation.
At first, the synagogue was located at 38 Clarendon Road, Watford, and it has been in the Nascot Wood area since about 1957. The shul is in a house that was once a semi-detached house. It was transformed into a modern synagogue with the building of a large single storey extension following a fire in the early 1990s.
The Revd Mordechai (Martin) Miloslawer served this new congregation from 1947 until about 1950. Before World War II, he was the minister in Koenigsburg in East Prussia, then in Germany and now Kaliningrad in Russia.
His synagogue was destroyed during the Kristallnacht pogroms in November 1938. He was then imprisoned by the Nazis, but came to England in 1939. Later, he served synagogues and congregations in High Wycombe, Wanstead, Woodford, Slough and Windsor, and was a hospital chaplain. He died in 1989.
Watford and District Synagogue joined the United Synagogue as an affiliated synagogue in 1948, and became a constituent or full member synagogue in 1994.
Inside Watford Synagogue … ‘a friendly community’ and ‘unashamedly Orthodox’ (Photograph © WADS)
The shul is part of the ‘5+1’ group, consisting of six small United Synagogue communities – five in Hertfordshire and one in Bedfordshire. The 5+1 has an intercommunal social programme that tries to match the programmes offered by large synagogues while retaining the closeness of smaller communities.
Watford and District Synagogue describes itself as ‘a friendly community comprising just under 300 adult members, another 50 young adults and around 50 children.’ It says its services ‘are unashamedly Orthodox’, but that the ‘membership covers the entire spectrum of Jewish observance, and all are welcome.’
The members live in Watford, Bushey, Croxley Green, Rickmansworth, Northwood and surrounding areas of Hertfordshire and North-West London. Rabbi Mordechai Chalk grew up in Golders Green and spent 11 years studying in Israel before moving back to Britain in 2018.
Shabbat Shalom, שבת שלום
Watford Synagogue says it is ‘unashamedly Orthodox’ but that the ‘membership covers the entire spectrum of Jewish observance, and all are welcome’ (Photograph: Patrick Comerford, 2025)
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28 March 2025
Daily prayer in Lent 2025:
24, Friday 28 March 2025
‘Hear O Israel … שְׁמַע יִשְׂרָאֵל …’ (Deuteronomy 4) … the words of the ‘Shema’ once seen on the wall of the Beth El Synagogue near Bunclody, Co Wexford (Photograph: Patrick Comerford)
Patrick Comerford
We have passed the half-way point in Lent, which began three weeks ago on Ash Wednesday (5 March 2025). This week began with the Third Sunday in Lent (Lent III).
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Teaching the Law and the Prophets … ‘Teacher and student’ by Judel Gerberhole (1904), in the Jewish Museum in the Old Synagogue, Kraków (Photograph: Patrick Comerford)
Mark 12: 28-34 (NRSVA):
28 One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, ‘Which commandment is the first of all?’ 29 Jesus answered, ‘The first is, “Hear, O Israel: the Lord our God, the Lord is one; 30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” 31 The second is this, “You shall love your neighbour as yourself.” There is no other commandment greater than these.’ 32 Then the scribe said to him, ‘You are right, Teacher; you have truly said that “he is one, and besides him there is no other”; 33 and “to love him with all the heart, and with all the understanding, and with all the strength”, and “to love one’s neighbour as oneself”, – this is much more important than all whole burnt-offerings and sacrifices.’ 34 When Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question.
The Ten Commandments on two tablets in a synagogue in Thessaloniki (Photograph: Patrick Comerford)
Today’s Reflection:
‘Listen’ – the word is a call to listen to the groan and cry of creation, to listen to the cry of the dispossessed, and to listen to God’s voice on how we can live more simply so that others might simply live.
In my reflections on Wednesday morning (26 March 2025), I recalled the conversation in today’s Gospel reading (Mark 12: 28-34) between Jesus and the unnamed Scribe about the greatest of the commandments. Jesus begins to reply with the word ‘Listen’, or ‘Hear, O Israel …’
Saint Benedict begins his Rule with the word ‘Listen’, ausculta: ‘Listen carefully, child of God, to the guidance of your teacher. Attend to the message you hear and make sure it pierces your heart, so that you may accept it in willing freedom and fulfil by the way you live the directions that come from your loving Father’ (Rule of Saint Benedict, Prologue 1, translated by Patrick Barry). His advice is as short and as succinct a directive on how to prepare to pray as I can find.
Benedictine prayer became more accessible in popular culture 20 years ago when the BBC screened the television series, The Monastery (2005), in which the then Abbot of Worth Abbey, Abbot Christopher Jamison, guided five men (and three million viewers) into a new approach to life at Worth Abbey in Sussex.
Since then, Dom Christopher’s best-selling books following the popular series, Finding Sanctuary (2007) and Finding Happiness (2008), have offered readers similar opportunities. He points out that no matter how hard we work, being too busy is not inevitable. Silence and contemplation are not just for monks and nuns, they are parts of the natural rhythm of life.
Yet, to keep hold of this truth in the rush of modern living we need the support of other people and sensible advice from wise guides. By learning to listen in new ways, people’s lives can change and Dom Christopher offers some monastic steps that help this transition to a more spiritual life.
Saint Benedict of Nursia wrote the first official western manual for praying the Hours 1,500 years ago, in the year 525. Benedictine spirituality approaches life through an ordering by daily prayer that is biblical and reflective, and Benedictine spirituality is grounded in an approach to spiritual life that values ‘Stability, Obedience, and Conversion of Life.’
The major themes in the Rule are community, prayer, hospitality, study, work, humility, stability, peace and listening. This distinction between liturgical prayer and private prayer, which is familiar to modern spirituality, was unknown to the early monks. Apart from one short reference to prayer outside the office, Chapter 20 of the Rule is concerned with the silent prayer that is a response to the psalm. Listening to the word of God was a necessary prelude to every prayer, and prayer was the natural response to every psalm.
When the scribe asks Jesus which of the 613 traditional commandments in Judaism is the most important (see Matthew 22: 34-40; Mark 12: 28-34; Luke 10: 25-28), Christ offers not one but two commandments or laws, though neither is found in the Ten Commandments (see Exodus 20: 1-17 and Deuteronomy 5: 4-21). Instead, Christ steps outside the Ten Commandments when he quotes from two other sections in the Bible (Deuteronomy 6: 4-5, Leviticus 19: 18).
And the first command Christ quotes is the shema, ‘Hear, O Israel, …’ (שְׁמַע יִשְׂרָאֵל) (Mark 12: 29), recited twice daily by pious Jews. The shema, שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד, is composed from two separate passages in the Book Deuteronomy (Deuteronomy 6: 4-9, 11: 13-21), and to this day it is recited twice daily in Jewish practice.
The Hebrew word Shema is translated as ‘listen’ or ‘hear.’ But it means more than to just hear the sound, it means ‘to pay attention to, or to ‘focus on’. In fact, it has an even deeper meaning, requiring the listener or hearer to ‘respond to what you hear’. It calls for a response to what I hear or I am told, to act upon or do something related to the command. In other words, shema often means ‘Listen and Obey.’ They are two sides of the same coin so that comes to my ear is understood and results in action. Not to take proper action, not to respond, not to follow in discipleship is to not listen at all.
For responding in this way, Christ tells this unnamed scribe that he has answered wisely and is near the kingdom of God (verse 34).
And that silenced everyone who was listening, and it put an end to the debates … for the moment.
Silent people, who are pushed to the margins, may have more to say about God, about truth, about love, and about the true meaning of religion if only we would allow them to move in from the margins and listen to what they have to say.
People who ask questions about religious values are not necessarily trying to upset our faith and beliefs. They may actually be calling us back to the core values.
Named or unnamed, male or female, insider or outsider, we each have a place and a part in God’s plans. Being open to love, especially to the love of others, is the key to finding ourselves in that place.
Reading and studying in the Scriptorum in Ealing Abbey … Saint Benedict begins his Rule with the word ‘Listen’ (Photograph: Patrick Comerford)
Today’s Prayers (Friday 28 March 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Towards Reconciliation and Renewal’. This theme was introduced on Sunday with a programme update by the Revd Canon Dr Carlton J Turner, Anglican Tutor in Contextual Theology and Mission Studies and Deputy Director of Research at the Queen’s Foundation, Birmingham.
The USPG Prayer Diary today (Friday 28 March 2025) invites us to pray:
Father, we pray for the success and sustainability of the Codrington Project. Bless the Codrington Trust, USPG and their leaders and staff as well as the people it aims to serve. May it honour you as the God who restores and reconciles.
The Collect:
Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.
Additional Collect:
Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Moses and the Law outside the Palais de Justice in Perpignan (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We have passed the half-way point in Lent, which began three weeks ago on Ash Wednesday (5 March 2025). This week began with the Third Sunday in Lent (Lent III).
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Teaching the Law and the Prophets … ‘Teacher and student’ by Judel Gerberhole (1904), in the Jewish Museum in the Old Synagogue, Kraków (Photograph: Patrick Comerford)
Mark 12: 28-34 (NRSVA):
28 One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, ‘Which commandment is the first of all?’ 29 Jesus answered, ‘The first is, “Hear, O Israel: the Lord our God, the Lord is one; 30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” 31 The second is this, “You shall love your neighbour as yourself.” There is no other commandment greater than these.’ 32 Then the scribe said to him, ‘You are right, Teacher; you have truly said that “he is one, and besides him there is no other”; 33 and “to love him with all the heart, and with all the understanding, and with all the strength”, and “to love one’s neighbour as oneself”, – this is much more important than all whole burnt-offerings and sacrifices.’ 34 When Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question.
The Ten Commandments on two tablets in a synagogue in Thessaloniki (Photograph: Patrick Comerford)
Today’s Reflection:
‘Listen’ – the word is a call to listen to the groan and cry of creation, to listen to the cry of the dispossessed, and to listen to God’s voice on how we can live more simply so that others might simply live.
In my reflections on Wednesday morning (26 March 2025), I recalled the conversation in today’s Gospel reading (Mark 12: 28-34) between Jesus and the unnamed Scribe about the greatest of the commandments. Jesus begins to reply with the word ‘Listen’, or ‘Hear, O Israel …’
Saint Benedict begins his Rule with the word ‘Listen’, ausculta: ‘Listen carefully, child of God, to the guidance of your teacher. Attend to the message you hear and make sure it pierces your heart, so that you may accept it in willing freedom and fulfil by the way you live the directions that come from your loving Father’ (Rule of Saint Benedict, Prologue 1, translated by Patrick Barry). His advice is as short and as succinct a directive on how to prepare to pray as I can find.
Benedictine prayer became more accessible in popular culture 20 years ago when the BBC screened the television series, The Monastery (2005), in which the then Abbot of Worth Abbey, Abbot Christopher Jamison, guided five men (and three million viewers) into a new approach to life at Worth Abbey in Sussex.
Since then, Dom Christopher’s best-selling books following the popular series, Finding Sanctuary (2007) and Finding Happiness (2008), have offered readers similar opportunities. He points out that no matter how hard we work, being too busy is not inevitable. Silence and contemplation are not just for monks and nuns, they are parts of the natural rhythm of life.
Yet, to keep hold of this truth in the rush of modern living we need the support of other people and sensible advice from wise guides. By learning to listen in new ways, people’s lives can change and Dom Christopher offers some monastic steps that help this transition to a more spiritual life.
Saint Benedict of Nursia wrote the first official western manual for praying the Hours 1,500 years ago, in the year 525. Benedictine spirituality approaches life through an ordering by daily prayer that is biblical and reflective, and Benedictine spirituality is grounded in an approach to spiritual life that values ‘Stability, Obedience, and Conversion of Life.’
The major themes in the Rule are community, prayer, hospitality, study, work, humility, stability, peace and listening. This distinction between liturgical prayer and private prayer, which is familiar to modern spirituality, was unknown to the early monks. Apart from one short reference to prayer outside the office, Chapter 20 of the Rule is concerned with the silent prayer that is a response to the psalm. Listening to the word of God was a necessary prelude to every prayer, and prayer was the natural response to every psalm.
When the scribe asks Jesus which of the 613 traditional commandments in Judaism is the most important (see Matthew 22: 34-40; Mark 12: 28-34; Luke 10: 25-28), Christ offers not one but two commandments or laws, though neither is found in the Ten Commandments (see Exodus 20: 1-17 and Deuteronomy 5: 4-21). Instead, Christ steps outside the Ten Commandments when he quotes from two other sections in the Bible (Deuteronomy 6: 4-5, Leviticus 19: 18).
And the first command Christ quotes is the shema, ‘Hear, O Israel, …’ (שְׁמַע יִשְׂרָאֵל) (Mark 12: 29), recited twice daily by pious Jews. The shema, שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד, is composed from two separate passages in the Book Deuteronomy (Deuteronomy 6: 4-9, 11: 13-21), and to this day it is recited twice daily in Jewish practice.
The Hebrew word Shema is translated as ‘listen’ or ‘hear.’ But it means more than to just hear the sound, it means ‘to pay attention to, or to ‘focus on’. In fact, it has an even deeper meaning, requiring the listener or hearer to ‘respond to what you hear’. It calls for a response to what I hear or I am told, to act upon or do something related to the command. In other words, shema often means ‘Listen and Obey.’ They are two sides of the same coin so that comes to my ear is understood and results in action. Not to take proper action, not to respond, not to follow in discipleship is to not listen at all.
For responding in this way, Christ tells this unnamed scribe that he has answered wisely and is near the kingdom of God (verse 34).
And that silenced everyone who was listening, and it put an end to the debates … for the moment.
Silent people, who are pushed to the margins, may have more to say about God, about truth, about love, and about the true meaning of religion if only we would allow them to move in from the margins and listen to what they have to say.
People who ask questions about religious values are not necessarily trying to upset our faith and beliefs. They may actually be calling us back to the core values.
Named or unnamed, male or female, insider or outsider, we each have a place and a part in God’s plans. Being open to love, especially to the love of others, is the key to finding ourselves in that place.
Reading and studying in the Scriptorum in Ealing Abbey … Saint Benedict begins his Rule with the word ‘Listen’ (Photograph: Patrick Comerford)
Today’s Prayers (Friday 28 March 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Towards Reconciliation and Renewal’. This theme was introduced on Sunday with a programme update by the Revd Canon Dr Carlton J Turner, Anglican Tutor in Contextual Theology and Mission Studies and Deputy Director of Research at the Queen’s Foundation, Birmingham.
The USPG Prayer Diary today (Friday 28 March 2025) invites us to pray:
Father, we pray for the success and sustainability of the Codrington Project. Bless the Codrington Trust, USPG and their leaders and staff as well as the people it aims to serve. May it honour you as the God who restores and reconciles.
The Collect:
Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.
Additional Collect:
Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Moses and the Law outside the Palais de Justice in Perpignan (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org