In our previous blog post we introduced our project to catalogue the archive of Moses Gaster, and looked at some of the letters sent to Gaster on topics as diverse as Sunday trading and Hebrew braille. In the second of our two posts relating to the project, Gaster Project Cataloguer Israel Sandman discusses Gaster’s charitable activities.

From the Gaster Archives: A Glimpse into Moses Gaster’s Charity Activities

By Dr Israel M. Sandman, Gaster Project Cataloguer

Moses Gaster was a multifaceted person. He was the chief rabbi of the Spanish and Portuguese Synagogue in London, and, by extension, of all Spanish and Portuguese Jews’ congregations under the British Empire. He was a polymath academic scholar, with strong focuses on comparative folklore and linguistics. He was a key figure in the emergence of modern Zionism. And he was a go-to person for Jews worldwide, for help with their various needs and wants.

Charity Appeals to Gaster:

Daily, Moses Gaster received multiple charity appeals, some in the post, and some in person during his reception hours. While he donated from his personal funds to Jewish and other worthy causes, as seen in receipts, lists of donors, and gentle reminders to honour his pledges, what he could do from his own funds was a mere drop in the ocean of need.

Royal Asiatic Society
22, ALBEMARLE STREET, W.
346
March 15, 1900
Received from Dr. Gaster the sum of One Guinea as a donation to the Medical Fund.
£1-1-0
[Signed] Secretary

Charitable Funds on a Community Level:

Addressing the vast needs faced by people in fincial hardship required charitable funds on a community level. Charitable funds established in the Jewish community enabled Gaster to help the Jewish individuals and worthy institutions that turned to him from Palestine, North Africa, elsewhere in the Near East, India, West Indies, Eastern and Central Europe, the East End of London, the length and breadth of Britain, and elsewhere. We shall examine two such funds, one of which was well established, and another of which was an ad-hoc fund set up to meet a specific need.

Case 1: Gaster Helps S. Edelstein via the Board of Guardians of the Poor of the Spanish and Portuguese Synagogue:

Shalom Edelstein was a Romanian Jew residing in London’s East End, which at the turn from the 19^th to the 20^th century was the first place of settlement for many Jews from Central and Eastern Europe. Reading between the lines of Edelstein’s 21 March 1899 postcard to Gaster, written in ornate Hebrew full of allusions to classical Jewish literature, and in which he mentions his ill health, one gets the impression that Edelstein was more a man of the mind than a man of the body, and that he shared interests with his “landsman” Gaster.

London 21/4/99 כבוד הרב החכם הבלשן סופר מהיר בלשונות החיות, רב ודרשן לעדת הפורטוגעזים, בעיר הבירה לונדן, והמדינה וע”א כש”ת מו[“]ה ד.ר. גאשטער נ”י. הנני בזה לכתוב למ”כ את רשומתי, כמו שבקש מאותי, אולי יאבה לכבדני במכתבו, ומפני כי מעת ראיתי פני כ”מ, לא נתחדש שום דבר, – רק שאני חלש מאד, ואנני בקו הבריאה, עד כי בכבדות אוכל לקום ממשכבי, – לכן אקצר ואומר שלום. והנני מוקירו ומכבדו כערכו הרם. פ”ש, כשמי, – שלום הן תוי ונוי S. Edelstein 17 Winterton St. Commercial Road, E.

London 21/4/99 His honour, rabbi, sage, linguist, speedy scribe in living languages, rabbi and preacher to the congregation of Portuguese [Jews] in the capital city London and the [entire] country, and furthermore [possessor of] the ‘crown of Torah’, our Master Rabbi Dr Gaster, may his lamp shine! I am hereby writing my address [Hebrew: רשומתי or רשימתי] to his honour, as requested by him. Perchance he will desire to honour me with a letter? On account of the fact that since I have seen his honour’s face, nothing new has occurred – aside from my being very weak: I am not keeping in good health, so much so that it is only with difficulty that I can arise from my couch – I will therefore be brief, and say ‘farewell’ [Hebrew: Shalom]. I hereby hold him precious and honour him, in keeping with his lofty worthiness, Greetings of Shalom, in keeping with my name, Shalom [Peace], being my mark and my charm S. Edelstein 17 Winterton St. Commercial Road, E.

[Image, Transcription, and Translation of S. Edelstein’s 21 March 1899 Mostly Hebrew Postcard to Gaster. UCL Special Collections, Gaster Archive, GASTER/9/1. Formerly file 117, item 9]

Multiple Communications Between Edelstein and Gaster:

This was not their first communication. In the postcard, Edelstein refers to their having had a face-to-face meeting; and he notes that Gaster had asked him for his reshuma / רשומה [or: reshima / רשימה], presumably meaning his address. Presumably, this indicates that Edelstein had asked Gaster for assistance; and that Gaster was going to try and help him. Three days later, on 24 April 1899, Edelstein sent another postcard to Gaster, this one in Romanian. Apparently, to help Edelstein, Gaster turned to the charity board of the synagogue of which he was rabbi, the Board of Guardians of the Poor of the Spanish and Portuguese Synagogue.

The Board of Guardians’ Approval:

Nine days later, on the 3^rd of May, Gaster received a memo from the Board of Guardians. They would cover Edelstein’s train fare from London to Liverpool, and his boat fare from Liverpool to New York. However, that cost £5, and they did not have anything additional to offer Edelstein. Although that would mean that Edelstein would arrive penniless in New York, the Board had reason to believe that Edelstein would nonetheless be admitted to the USA. It seems that Edelstein was permitted to enter the United States, for we have a long letter, in Romanian, which he sent to Gaster from New York. Towards the end of that letter, he updates Gaster about a certain D. Gottheil. The Gaster Archive contains letters to Gaster from a Professor Richard Gottheil, relevant to the writing of Jewish Encyclopedia articles and possibly to Zionism; but it is unclear whether there is a link from Richard to D. Gottheil.

London May 3^rd 1899

Dear Dr. Gaster,
re – S. Edelstein
With difficulty I succeeded in securing a passage for this man per “Tonfariro” which will sail from Liverpool on Saturday next. The fare came to £5 which includes railway fare to Liverpool so that I have nothing to hand over to the man. I am informed that by this line it is not necessary for him to have a certain sum of money in his pocket on arrival in New York.
Yours faithfully,
J.Piza

The Board
would do nothing
for Haham Abohab
J.P.

[UCL Special Collections, Gaster Archive, GASTER/9/1. Formerly file 118/11]

The Limitations of Working Through the Board of Guardians of the Poor:

In addition to the limits of what the Board felt capable of doing for Edelstein, at the end of their memo, the chairman adds an apologetic side note. He mentions that the Board did not approve a different request, for funding for a certain Hakham (rabbi/sage) Abohab. It is noteworthy that Edelstein was a Central / Eastern European Jew, while the name Abohab indicates a Jew from the Islamic countries. Although the Spanish and Portuguese tradition is more aligned with the traditions of the Islamicate Jews, the Spanish and Portuguese Board approved Edelstein’s request, not Abohab’s. This seems to indicate an objectivity on the part of the Board. It appears that the reason for the Board’s limits in giving was the fact that the Synagogue was experiencing financial difficulties; and in order for Gaster to carry out his wide range and full scale of charitable activities, he needed additional sources of funding, beyond those available through his own congregation

London E.C., 29th March 5660 1900

Dear Sir,
The Gentlemen of the Mahamad [executive committee] invite your attention to the Statements of Accounts of the Synagogue, and the Report of same for the year 1899, which have been circulated amongst the Yehidim [members] of the Congregation, & I have particularly to point out that the result of the year’s working shews a deficit of £595.-, and that the Elders have been compelled to sell out Capital Stock to meet this & other deficiencies accrued since 1895, amounting in the aggregate to £1608.-
This position, which is a very serious one, was duly considered by the Elders at their recent Annual Meeting, and they requested the Mahamad to take such steps as they might think necessary, to call attention, in the first instance  …

 

The Ad Hoc Fund for “Our Poor Roumanian Brethren”:

The Crisis of Romanian Jewry:

One additional source of charity funds, independent of the Spanish and Portuguese Synagogue and its Board of Guardians, is an ad hoc fund that Gaster seems to have created himself. The fund is for ‘our poor Roumanian Brethren’, as described in Benjamin Ritter’s letter to Gaster, accompanying a cheque from a collection taken up in Vine Court Synagogue. At this juncture (around 1900), Romanian Jews were experiencing an unusual level of persecution, and were seeking to leave Romania. From all directions, individuals and institutions were turning to Gaster for solutions and financial help; and Gaster did respond.

The Vine Court Synagogue:

The Vine Court Synagogue was a congregation of Eastern European Jews, in the Whitechapel section of London’s East End. As noted, the East End was the first place of settlement for many Eastern European Jews. Thus, this congregation would have had particular sympathy for the Romanian Jews, as did Gaster, who was a Romanian Jew, and who received many charity appeals from the community of his origin. Gaster’s relationship with the Eastern European immigrant Jews of the East End came to good use in his finding the best ways to help his Romanian brethren.

53 Parkholme Rd
Dear Dr Gaster
I am forwarding you a cheque for 23/- which I have collected at a meeting of the Vine Court Synagogue for our poor Roumanian Brethren. I have also paid 7/- for two weeks rent for a family. I have also arranged for the rent to be paid until she is sent away. I hope that will meet with your approval.
I remain
Yours faithfully
B Ritter

The Blaustein (Bluestein) Family and their Relocation from Romania to London:

Another Romanian Jewish party helped through Gaster’s efforts is the Blaustein (Bluestein) family. (The surname seems to have been anglicised from Blaustein to Bluestein.) While it would take further research to try to discover the source of the funds Gaster used to help them, and to piece together this family’s full story and the relationship between all the family members, the partial story that emerges from the documents below is worthwhile in and of itself.

Mrs. Ch. Bluestein was a Romanian Jewish widow. One of her sons had a disability. Gaster had helped the family, and now they were established in London. The son with the disability was gainfully employed. Another son, who was to be married, ‘also earns a nice living’. Mrs Bluestein writes to invite the Gasters to the wedding, and to express her gratitude to Moses Gaster.

2 Virginia Place
Lower Chapman Str.
Commercail [sic] Rd E
London March 20 1900
Reverand [sic] Sir

I beg to enclose your invite for my son’s wedding. I hope you will come, as you was always a good friend to me when in need so I am happy to let you know of my joy thank God my son is doing a respectable match – and I hope you will live to see joy by your dear children in happiness with your dear wife I am the widow whom you helped to bring over the crippled son from Bucherst, he is grateful to you as he thank God earns £2 – 0 – – weekly – and is quite happy – and my son that is to be married also earns a nice living. We often bless you for everything & I am pleased to tell you of my joy as well as I did my trouble. With best respect, yours gratefully,

Mrs Bluestein

Printed Wedding Invitation Addressed to the Gasters, Sent by Mrs Ch. Bluestein. The Hebrew line at the top is from the prophecy of restoration in Jerimiah 33:11, and is used in the Jewish wedding liturgy: ‘A voice of joy and a voice of gladness, a groom’s voice and a bride’s voice’.

In Summary

Gaster was heavily involved in charity work, on a scale that required communal funding. Although the Board of Guardians of the Poor of the Spanish and Portuguese Synagogue, Gaster’s congregation, provided funding for those beyond their own community, they were too financially limited to finance the full scope of Gaster’s work. Thus, we see that Gaster raised charity funds elsewhere, too. One example of this is Gaster’s ad hoc fundraising network on behalf of Romanian Jewry, which at the turn from the nineteenth to the twentieth century was undergoing strong persecution. We see how Gaster met this challenge, and we see the sweet fruit of his labour.

Blog post by Israel M. Sandman

Deborah Fisher, Gaster Project Cataloguer, shares some of her work.

We have recently started an exciting new project to fully catalogue the archive of Rabbi Dr Moses Gaster (1856-1939) and make the collection more easily available for research. Supported by external funding, the project runs from August 2023 to March 2024, and two project cataloguers will be carrying out the work to sort, list and catalogue Gaster’s extensive correspondence.

The Gaster Papers is the largest and most significant Jewish archive collection at UCL Special Collections. The bulk of it is correspondence between Dr Gaster and a range of individuals and organisations across the Jewish and wider community. It includes both incoming letters and copies of outgoing ones, and comprises around 50 linear metres of material.

Gaster was a Jewish communal leader, prominent Zionist and prolific scholar of Romanian literature, folklore, and Samaritan history and literature, as well as Jewish subjects. Born in Bucharest, he was expelled from Romania in 1885 because of his political activities. He settled in Britain and was appointed Haham (spiritual head) of the Spanish and Portuguese Jewish community, and later also Principal of the Judith Lady Montefiore College in Ramsgate. He was a founder and president of the English Zionist Federation and played an important role in the talks resulting in the Balfour Declaration of 1917.

The archive also has wider significance beyond Moses Gaster himself and is an important resource for research into late 19th and early 20th century history, both within and beyond the Anglo-Jewish community. Gaster corresponded with a huge range of individuals and organisations: a biographical index of Gaster’s well-known correspondents for the period 1870-1897 includes nearly 400 names, including rabbis; Jewish, Christian and secular scholars; politicians; financiers; doctors and even royalty. He received correspondence from Britain, Europe, America, the Middle East, India, South Africa and Australia.

Letters from the archive

The letters received by Gaster cover a broad range of topics, such as aspects of Jewish law and religious practice, charity appeals on behalf of individuals and organisations, and meetings attended or publications produced by Gaster for various societies including the Royal Asiatic Society, Society of Biblical Archaeology, and Folklore Society. 

The samples below reflect the diverse nature of the correspondence, providing a glimpse into Gaster’s daily life and the tasks and responsibilities he undertook. 

Shopkeepers and Businesses

In a letter dated 28 August 1896, Gaster is invited to attend a meeting in support of the Jewish Master Bakers. The Sunday Observance Laws and the Bread Acts of 1822 and 1836 prohibited bakers from baking on Sundays due to the Christian Sabbath, but as Jewish bakers were also unable to bake and sell bread on Saturdays (the Jewish Sabbath), they would only have stale bread to sell during the limited trading hours on Sunday as well as on Monday morning. Many Jewish bakers did bake and sell fresh bread on Sundays in violation of these laws; this met with opposition from Christian bakers, who felt that it gave the Jewish bakers a competitive advantage. This tension led to Christian bakers reporting these Jewish bakers to the authorities, so that they would be prosecuted and fined. The letter below, written on behalf of the Jewish Master Bakers, invites Gaster to a meeting to discuss the matter.

The restrictions on Sunday trading also affected other Jewish shopkeepers. The Gaster ephemera collection contains a flyer for a protest meeting against the “Sunday Closing of Shops and Markets Bill” in June 1906, at which Gaster was Chair. 

 

Hebrew Braille

Gaster was a highly respected scholar and linguist, and as such was asked by the National Institute for the Blind in June 1930 to serve on a commission for the development of a standardised Hebrew Braille code, to replace the regional variations already in existence. Furthermore, Gaster himself had lost his sight by this time, and so it may have been considered a matter of personal interest to him. 

Gaster responded that he would be willing to participate in this work, and that he had previously been involved in the preparation of an alternative writing system for Hebrew for blind users, albeit different from Braille. 

Ultimately, Gaster does not appear to have been directly involved in the work of the Commission; it emerged that there could only be one English member of the Commission with knowledge of Hebrew, and that position had already been filled. But the National Institute for the Blind did continue to seek Gaster’s advice on the subject in a private capacity, as the letter below shows.

A broader discussion of the history of Hebrew Braille is found in the American Jewish Archives: https://sites.americanjewisharchives.org/journal/index.php?y=1969&v=21&n=2 

Blog post by Deborah Fisher, Gaster Project Cataloguer, UCL Special Collections.

 

Our next blog post later this week will continue to explore the Gaster archive, with an article by Gaster Project Cataloguer, Israel Sandman.

 

Over the course of Spring 2023 we worked with our UCL Library Services’ colleague Abida S. to take a closer look at MS Mocatta 20: Fragments from the Holy Quran.

I am grateful to have been given this opportunity to take part in a fun project with UCL’s Special Collections team to showcase a 14^th century Quran manuscript on the library social media account. The Quran is the holy book for Muslims. To be able to witness first- hand a Quran manuscript from the 14^th Century was a special moment. I had this overwhelming feeling of awe and fascination when viewing a piece of history that has been preserved so well for centuries and I was able to read this Quranic Arabic text that is written in an intricate “muhaqqaq” script. This is the same Quranic words that is read today, unchanged.

The Holy Quran is the sacred religious book of Islam. In Islam, the Quran is God communicating with mankind. Reciting the Quran is a religious duty for Muslims, especially during Ramadan. It allows you to connect with the Quran’s message and is a rewarding spiritual practice.

UCL’s manuscript, MS Mocatta 20, is thought to date from the 14th and 15th Century and was previously owned by the historian Fredrick David Mocatta. Upon his death in 1905, the Jewish Historical Society of England deposited his collection with UCL. It is unknown how this Arabic manuscript ended up in Mocatta’s collection, but he may have acquired it as part of his historical research.

The manuscript is written in an intricate “muhaqqaq” script in black ink. This majestic type of script was considered one of the most beautiful, as well as one of the most difficult to execute well. A distinct characteristic of this script is that it’s descending strokes end in a straight, sharp point rather than turning upwards in a hook.

UCL’s fragments include juz’ 19 of the Quran, Surah 25 titled “Al-Furqan, The Criterion”. It is the 42nd Surah to be revealed in the Quran. This juz’, which means part, contains verses 21 to the beginning of verse 62 from Surah Al-Furqan. These particular verses deal with themes of prophethood and resurrection on the Final day of Judgement and the believers’ place in Heaven.

 

 

 

 

 

 

 

 

 

There are small roundels on the pages which are used to mark the beginning of each verse. Verse 21 has a decorative page which indicates the start of the juz’ 19 in this surah. These pages are part 19 of the 30 sections of the Quran. This manuscript fragments are written in ink on paper, with colored symbols and gold leaf detailing. It is unknown why these particular pages did not arrive as part of the complete Quran. However, the condition of this manuscript and signs of wear suggest it was regularly read and transported around.

I appreciate how I was given access to a Special Collections archive of a 14^th Century Quran manuscript. It not only allowed me to interact with a historical, significant religious holy book that is key to my Muslim identity; but it also introduced me to the traditional format of manuscripts from the past and the physical material and finish of one. Access to Quran manuscripts from the past is so important to keep awareness of traditional manuscripts and religion alive and to appreciate and understand the culture of religious manuscripts.

Thank you again to Abida for her research into MS Mocatta 20! Portions of the juz’ have been digitised, and our collections are open to anyone to come and view. For details on how to make an appointment to view items in our collection such as MS Mocatta 20, check out our “visiting us” page.

 

 

The following is by Rozz Evans, Head of Collection Strategy and co-chair of the Library Liberating the Collections Steering Group. It was originally published in the introduction to our 2023 Exhibition Catalogue “Hidden in Plain Sight: Liberating our Library Collections” and has been slightly edited for the purposes of the blog.

UCL Library Services holds a rich and diverse range of collections containing almost two million printed items (alongside an extensive digital library). These collections comprise both Special Collections (a term that we use broadly to describe our rare books, archives and records)  and Teaching Collections. As Head of Collection Strategy, I work closely with our Head of Special Collections, Sarah Aitchison. We are responsible not only for the development, care and curation of our collections, but also for ensuring that we prioritise our effort and resources in the form of money, staff and space. An important aspect of this is our commitment to uncovering the hugely diverse material within our existing collections, enabling us to give a  voice to those who have been historically less visible.

As an institution, UCL has been very public about its commitment to addressing issues  around Equality, Diversity and Inclusion (EDI) for some years. Arguably the most high-profile work has been around eugenics, UCL’s part in  its history and its enduring impact.

However, institutional effort goes far wider than this. For example, UCL was one of the first institutions in the UK to set up its Liberating the  Curriculum project in 2016 to improve the inclusivity and diversity of its reading lists. One of the outcomes of this was a community of  practice, bringing together colleagues from across the university who are working in this area; this now has a broader remit than the original  project.

It is this group that inspired the name of our Library Liberating the Collections Steering Group (LLTC), which we set up in July 2020 to plan, monitor and oversee our work in this area. We have developed an action plan based around three key themes of Description and Visibility,  Collection Policy and Communication and Engagement.

‘Liberating’ is a term that already has currency in UCL and beyond. It conveys an active approach to this work and its broadness  demonstrates how this group is working to uncover, identify and promote a more inclusive collection in relation to all under-represented  voices. This means that although there will be specific projects in the realm of decolonisation, for example, the remit is broader than race and  racism. We feel strongly that it is important not to use terminology such as decolonisation as a shorthand for wider issues around diversity and inclusion.

UCL Library Services’ collections were initially built from departmental libraries, gifts, donations and bequests, supplemented by some  purchases. In the library’s earliest accessions registers it is clear that the focus was on generating teaching collections and filling shelves. This meant that there was no strategic approach to developing a collection, and therefore was primarily reflective of the status of donors. This is  very different to how we acquire material today. This involves a much more selective, considered and proactive process, governed by clear  and transparent collection policies that are available on our website.

This also means that in some cases – particularly in our older material – our collections tend to reflect historic bias and structural  inequalities in the university and in the society of the time. These include a normalisation of white, male, Western-centric theories, views,  experiences and opinions. This certainly does not mean that we do not hold material which relates to under-represented authors and  communities. However, it has become apparent that many of the systems and processes traditionally used by libraries in the curation,  management and description of the collections serve to perpetuate systemic bias and can make it difficult to discover this material. For example, the widespread adoption of international cataloguing standards, such as Library of Congress Subject Headings, makes it difficult to  challenge or change the use of outdated or discriminatory language in catalogue records.

We are also aware that our collections include content that is now considered discriminatory or harmful, and we must be explicit that its existence in our collections does not represent UCL’s current views.

Traditionally libraries have hidden behind ‘neutrality’ as a way of  preserving objectionable content without proper contextualisation, regardless of the harm it can cause to our academic and cultural  understanding of these items. However, their historical importance means that we cannot simply remove or delete such items from our  collections. Instead we are looking at how we can contextualise such material, acknowledging where necessary the harm these items might do to some of our users and alerting them to problematic content where we can. Pairing re-contextualisation with a celebration of previously ignored voices allows us to have a fuller understanding of our history and culture.

Working in this space tends to require a lot of background research and reflection before any work can begin, much less before the books and other materials are made available for use. “Hidden in Plain Sight” does not represent a finished project, but sets the scene for ongoing investigation,  discovery and promotion. Staff and volunteers have been working for many months or years, and this will continue to be the case. In the next few years we hope that more of our collections – already full of interesting stories, diverse voices and differing perspectives on colonialism –  will be accessible to students, staff and researchers. “Hidden in Plain Sight” is thus a teaser of things to come.

We hope that this exhibition also embodies a spirit of hope and excitement, as well as an ongoing commitment to ensuring that UCL Library’s collections are truly reflective of the richness and diversity of our shared history.

For more information on the history of UCL Library Services, check out our 2019 Exhibition catalogue “From Small Library Beginnings: a brief history of UCL Library Services.”

“Hidden in Plain Sight: Liberating our Collections” is on display in the Main Library Stairwell and 1st floor until December 2023. Exhibition items and catalogue are also available online.

Our new Main Library exhibition “Hidden in Plain Sight: Liberating our Library Collections” is now open! The exhibition is free and open to members of the public.

Across UCL Library Services, staff members, students and volunteers have been working together to discover, record and celebrate the diverse voices in our collections. Through a number of projects, overseen by the Library Liberating the Collections Steering Group, we have gained a better understanding of our collections and improved their accessibility. However, we are at the early stages of this important initiative and there is still more work to be done.

The exhibition is located in the Main Library Staircase and First Floor. It is open to the public – just speak to a member of the Main Library front desk about getting a 15 minute pass to see the exhibition.

A catalogue for the exhibition is available online.

Items in the exhibition have also been digitised.

The Hebrew & Jewish Studies Collections in UCL Special Collections include a treasure trove of material in the form of pamphlets. There are over 9,000 pamphlets on a wide range of subjects throughout the field of Jewish Studies, particularly Anglo-Jewish history, Zionism and liturgy. The pamphlets date from 1601 onwards, and are in English, Hebrew, German and a number of other languages.

In 2019 we completed a project to make these rich collections available to scholars and the general public. They are now catalogued in Explore, the most fragile items have been conserved, and a selection of them have been digitised.

We haven’t finished developing this collection though, as we are still acquiring pamphlets by purchase or donation. If you have any pamphlets that you would like to donate, please contact the Hebrew & Jewish Studies librarian.

Here are a few highlights from our recent acquisitions.

Bekhi tamrurim : be-yom evel u-misped ʻal aḥenu ḥalele ha-peraʻot be-artsot Polin : yom 5, 28 Siṿan 679 li-f.-ḳ = A service of prayer and mourning for the victims of the pogroms in Poland : Queen’s Hall, June 26th, 5679-1919

One of the highlights of the pamphlet collection is a large number of orders of service for a variety of national and communal occasions. This particular service was a cross-communal event: published by the Office of the Chief Rabbi of the United (orthodox) Synagogue, those leading the service also included Rev S.J. Roco of the Spanish and Portuguese Synagogue and Rev Morris Joseph of the (Reform) West London Synagogue of British Jews. The occasion was a spate of attacks against Jews that took place in newly-independent Poland after the First World War. There were over 130 attacks against Jews in Polish territories between 1918 and 1921, causing around 300 deaths.[1] The Hebrew title Bekhi tamrurim means ‘bitter cry’.

 

 

A Palestine Munich? by R.H.S. Crossman and Michael Foot

In this ‘provocative’[2] pamphlet, published in 1946, left-wing backbench MPs Richard Crossman and Michael Foot (later leader of the Labour Party) attack the Labour Government’s policy on Palestine. They criticise the government for indecision and compare the restriction of Jewish immigration in order to avoid Arab opposition to the pre-war appeasement of Hitler (hence the title). The pamphlet argues for the partition of Palestine to form a Jewish state and an enlarged Transjordan.

 

 

 

 

 

And finally, a fascinating oddity:

Teʻudah Yehudit = Idisher doḳumenṭ = Jewish certificate

This ‘Jewish Certificate’, in Hebrew, Yiddish, English and Arabic, looks like a passport and includes space for the holder’s photograph, signature and personal details. It proclaims that ‘the bearer of this certificate is a Jew not a Zionist and has no connection with the nationalist movement which has gained control over the Holy Land and turned it into a Zionist state by falsely assuming the Jewish names of Zion and Israel’. It was produced in 1976 or 1977 by the anti-Zionist ultra-Orthodox group Neturei Karta, some of whose members refuse to carry an Israeli identity card[3].

 

 

 

 

 

 

[1] Anna Cichopek-Gajraj and Glenn Dynner, “Pogroms in Modern Poland, 1918–1946,” in Pogroms: A Documentary History, ed. Eugene M. Avrutin and Elissa Bemporad (Oxford: Oxford University Press, 2021), 193.

[2] Kenneth O. Morgan, “Foot, Michael Mackintosh (1913–2010), journalist, politician, and author,” in Oxford Dictionary of National Biography (2016).

[3] Menachem Friedman, “Neturei Karta,” in Encyclopaedia Judaica, ed. Michael Berenbaum and Fred Skolnik (Detroit, MI: Macmillan Reference USA, 2007).

The Trades Advisory Council of British Jewry (TAC) was formed in 1938, to counter antisemitism in the sphere of trade. The TAC archives capture the history of fascism and antisemitism in mid-20^th century Britain, and the history of those who fought back.

UCL has a collection of TAC archives, which has recently been fully catalogued. This collection appears to have originally been accumulated by Maurice Orbach (pictured), who was General Secretary of the TAC from 1940 until his death in 1979. The TAC began as a sub-committee of the Defence Committee of the Board of Deputies of British Jews, but it became more independent over time. In their own words, the TAC’s aim was “eliminating friction in industry between Jews and non-Jews”. From the surviving TAC minute books, correspondence, and a large case book from the 1940s, we are able to see what this meant in practice.

The TAC would often intervene to apply pressure on businesses, if Jewish workers or Jewish customers were experiencing discrimination. Some of these people that the TAC helped in the 1940s were Jewish refugees fleeing mainland Europe due to the spread of fascism. In other cases, the TAC would act as mediators in disputes involving Jewish businesses. Their work therefore also involved forming relationships with various unions and trade bodies. Another aspect of the TAC’s work was to challenge antisemitic statements and characterisations that appeared in the media.

The TAC’s activities have resulted in a vast collection of press cuttings and antisemitic material, and the creation of files about individuals and organisations which the TAC suspected of being fascist. Many of these people were openly fascist, such as Oswald Mosley (who founded the British Union of Fascists in 1932). It is not entirely clear whether all of this material was collected for the TAC’s activities, or if some of it was collected for Maurice Orbach’s personal files (he was also an MP and a campaigner against racial discrimination), but regardless this collection now provides a vast trove of newspaper cuttings, leaflets, newsletters, pamphlets, and letters regarding antisemitism and fascism in Europe in the mid-20^th century. Large scrapbooks have been filled with hundreds of newspaper cuttings reporting the activities of fascist groups, and of instances of antisemitism in the press. These files also include letters containing antisemitic abuse and threats, some of which had been sent directly to Orbach. The far-right leaflets and pamphlets in this collection demonstrate that many of the antisemitic conspiracy theories around on the internet today were also circulating in Britain in the mid-20^th century.

The creator of these files and scrapbooks (probably Orbach himself) also collected material on those who fought back, and many of the scrapbooks have been given the title ‘Anti-Fascist’. The press cuttings capture the activities of individuals and groups who protested at fascist events, and who broke up meetings of fascist groups. For example, this material covers the actions of those who confronted Mosley and the Blackshirts in the streets in the 1930s, and it also includes a file on the Yellow Star movement, who opposed Mosley and his Union Movement on the streets in the 1960s.

Although much of the material in this collection consists of newspaper cuttings, which have already been published, the fact that such a comprehensive collection of articles has been carefully arranged means that the scrapbooks could be a useful resource for researchers into fascism, antisemitism, and anti-fascist organising. The internal TAC archives on the other hand offer a unique insight into the activities of some of those who worked to counter antisemitism in mid-20^th century Britain.

The catalogue description for the TAC collection can be viewed online via this page, by searching for ‘TAC’: https://archives.ucl.ac.uk/CalmView/

To make an appointment to view any of the files in the TAC collection, please contact us at spec.coll@ucl.ac.uk

Hanukkah, the Jewish festival of light, takes place this year from the evening of 28th November through to the evening of 6th December. We have put together eight Hanukkah-related videos showing items from our collections, one for each night of the festival.

1. Title page of Mocatta Mahzor.

The Mocatta Mahzor (MS MOCATTA/2) is an Italian illuminated manuscript containing prayers for the whole year, including Hanukkah.

 

2. Prayers for Hanukkah

This video shows the prayers for Hanukkah from the Mocatta Mahzor. Italian mahzorim generally include not only prayers for the major festivals like Passover but also minor ones like Hanukkah, as well as ordinary weekdays and sabbaths.  

3. Piyyutim

Some prayerbooks contain piyyutim (liturgical poems) for special sabbaths, including the one(s) in Hanukkah – here’s one from the Mocatta Mahzor. 

 

4. Hallel psalms

The Hallel psalms (Psalms 113-118) are recited on most festivals including Hanukkah. These are the Hallel psalms from the Mocatta Mahzor. 

 

5. Binding of a 17th century Ḥumash 

On the festival of light you can see how the light reflects off the binding and gilt edges of this Ḥumash (a volume containing the Five Books of Moses), which was printed in Amsterdam in 1665 or 1666. It has a fine binding of Dutch morocco, with gilt gauffred edges (STRONG ROOM MOCATTA QB 12 TAR c1) .

 

6. Title page of the Ḥumash 

This video shows the coloured title page of the Ḥumash and part of the portion of Miḳets (Genesis 41:1-44:17), which is frequently read on the Sabbath during Hanukkah.  

 

7. Odekha ki anafta

Here’s another Hanukkah piyyut (liturgical poem), Odekha ki anafta. It comes from a 19th century Viennese manuscript collection of piyyutim (MS MOCATTA/25). The gory illustration is from the story of Judith, who is often associated with Hanukkah. 

 

8. Mocatta Haggadah

This is a bit of a stretch for Hanukkah as it’s actually from the Mocatta Haggadah (MS MOCATTA/1) for Passover. But it shows the Hallel psalms which are also recited on Hanukkah and it’s shiny and reflects the light on the festival of light! 

 

If you’d like to learn more about the Mocatta Mahzor, UCL’s Jewish and Hebrew Studies Subject Liason Librarian has put together a video about the Mahzor and how it came into our collection! You can view it on the Special Collections Moodle Page – just self enrole in order to access the page.

Thank you to Vanessa Freedman for choosing books from the Mocatta collection and for writing about each item!

In my last post I explained what I have been up to for the last 9 months as the Bridging the Digital Gap trainee at UCL. Now, I will show you some of my favourite digitisation projects so far…

The UCL College Collection

The UCL College Collection contains, among other things, photographs of the exterior and interior of UCL buildings.

The Little Magazines Collection

The Little Magazines Collection was set up in 1964 to gather together little magazines from the UK, North America, Commonwealth and Europe. We have defined Little Magazines as “those which publish creative, often innovative work, with little or no regard for commercial gain.”

Jewish Pamphlets

I worked on a joint project with Dr. Maria Kiladi to digitise the Jewish Pamphlets Collection.

One challenge with these was that some pamphlets were read from right to left, when in Hebrew, as opposed to ones written in English. Another challenge was that I am unable to read Hebrew, so with pages entirely in Hebrew it was not easy to know which way round they were supposed to be. Additionally, the pages containing Hebrew characters were automatically rotated by the OCR software when generating PDFs, so I had to manually go through these and change them individually.

The entire collection can be found in our digital collections repository.

Library Exhibition

Again working alongside Maria, we digitised material that was going to be on display for the exhibition, ‘From Small Library Beginnings: a brief history of UCL Library Services.’ The photographs are online but were also printed in the exhibition catalogue.

Dante’s Divine Comedy

This copy of Dante’s Divine Comedy features illustrations that go across a double page spread. This is not straightforward to capture with one camera pointing down towards the item, as the print is not flat, and cannot be made flat. There was also a problem of shadow appearing in the centre along the gutter. In order to capture the print as best I could, I ended up taking two separate images, on of each side of the book so that there is even illumination, and merging them in Photoshop.

You can read more about this item in this related blog post.

Slade Archive Reader

Finally, the Slade Archive Reader is now available as four fully digitised, searchable PDFs.

My first thought was, why, if this is a printed, word processed document, do we not have a digital copy already? Unfortunately this is often the case with older word processed material. So, we have the task of re-digitising something that was already digital! Once we began looking at the volumes, it was clear that digitising the Slade Archive Reader would not be without its fair share of challenges. Primarily, the four volumes are bound quite tightly, which made it hard for me to keep the pages flat when photographing them. This curvature of the pages leads to a distortion of the text, which in turn makes it difficult for the OCR software to pick up.

You can browse all of our digital collections online.

UCL Special Collections is committed to making digitised content available online. Although every effort has been made to identify and contact rights holders, we recognise that sometimes material published online may be in breach of copyright laws, contain sensitive personal data, or include content that may be regarded as obscene or defamatory.

If you are a rights holder and are concerned that you have found material on our Digital Collections repository for which you have not given permission, or that is not covered by a limitation or exception in national law, please contact us at spec.coll@ucl.ac.uk

We’re excited to announce UCL Special Collections Presents… – a day of talks and displays in UCL’s South Junction Reading Room on Tuesday, June 5th.

Join our team of friendly archivists and librarians at the South Junction Reading Room to hear about some of their favourite Special Collections items in an informal setting. Come face to face with exquisite treasures, learn about the work of our conservators, and discover which curious tomes our volunteers have been studying.

We are running a range of sessions throughout the day, including:

11am-11:30 and 11:30am-12pm:
Protest songs for equal pay
A balloon’s eye view: historical maps of London
Maps from the Jewish Pamphlets collection

12-12:30pm and 12:30-1pm:
A history of the book
“Confessions of a Down and Out in London and Paris”: gems from George Orwell’s archive

1-1:30pm and 1:30pm-2pm:
UCL’s student disruptors
Small Press magazines on vinyl

2-2:30pm and 2:30-3pm:
Jeremy Bentham and Lord Brougham, social reformers
Enid Blyton’s Teacher’s Treasury

3-3:30pm and 3:30-4pm:
Medical and Scientific Manuscripts and Rare Books
A 14th Century Haggadah, and other Jewish and Hebrew treasures

When: Tuesday, 5th June, 11am-4pm

Where: South Junction Reading Room, Wilkins Building, University College London, WC1E 6HJ

Book your free tickets now!

Despite the weather doing its very best to soak visitors, staff, and precious manuscripts, this year’s Treasures Day, Treasures of the Written Word, was a complete success. After shedding their dripping coats, brollies and bags, guests were treated to a range of delights, with 20 different displays on show throughout the afternoon, as well as a live demonstration of SCAR’s conservation work.

The conservators’ table included some rather familiar looking building plans

Visitors came from as far afield as Newcastle, and as close as the security desk at the front of the Roberts Building. Some popped in as they passed us on their way to another Festival of Culture event and some came back repeatedly to make sure they got a chance to see everything on display. One guest even brought with him his own 17^th Century German astronomical manuscript, for which he received an expert opinion from a Warburg professor who also happened to be visiting our event at the time.

Popular exhibits included a 16^th Century Italian Mahzor from our Hebrew and Jewish Collections, and the 1966 issue of the multimedia magazine Aspen edited by none other than Andy Warhol, held in our Little Magazines collection. But given that a live reading of 1984 was running concurrently at Senate House, it’s probably not surprising that the most in-demand item was George Orwell’s notebook containing manuscript notes for the novel Nineteen Eighty-Four.

Our collections may be largely historical, but that doesn’t mean we didn’t have anything new on show. Dr Tim Causer, Senior Research Associate at the Bentham Project in UCL’s Faculty of Laws, has just had his first book launched by UCL Press. His edition of Memorandoms by James Martin, drawn from manuscripts held in the Bentham collection, challenges the myths and fictions around the earliest Australian convict narrative. For Treasures Day, Tim joined us to show his own opus next to the original manuscripts he used in his work.

Memorandoms by James Martin is now available at UCL Press as a paperback, hardback, or free Open Access pdf download.

As a member of SCAR I, of course, don’t have any favourites among our collections, but I was immediately enamoured with the brief note from the great composer Ludwig Beethoven we had on display. It doesn’t offer great insight into his compositions, but does give some insight into his taste in fish, as he instructs his “Kitchen Procurator” that “decent pike … alone is to be preferred to all the rest” before asking about the price of the local farm butter.

A huge thanks to everyone who braved the storm to come and see us, to all the UCL staff who helped us run the event, and especially to Tabitha Tuckett, Rare Books Librarian: Academic Support and Events, for the amazing job she did in organising and delivering another successful Treasures Day.