Bulletin chanukah2016

CTJC Cambridge Traditional Jewish Congregation Bulletin Number 118

Committee 2016/2017 Chairman Treasurer Secretary Synagogue Officer Education Officer Welfare Officer Bulletin Officer

Jonathan Allin Jonathan Allin Barry Landy Barry Landy Rosalind Landy Sarah Schechter Michael Amior

561190 561190 570417 570417 570417 329172

Bulletin Committee: Michael Amior Barry Landy Rosalind Landy

Board of Deputies

Dr Robert Marks

Views expressed in this bulletin do not necessarily represent the views of the editors or of the committee of the CTJC. The Editors express their grateful thanks to all contributors.

CTJC email list The CTJC now has an email list. To join the list please send an email to Barry Landy BL10@cam.ac.uk, or Jonathan Allin at Jonathan@jonathanallin.com Abigail Magrill contributed the cover; a picture of Abi at her marriage in August to Anthony Lazarus is on page 23.

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Contents List Message from the Chairman Calendar Meet the New Chaplains Safety advice for the shul An Israeli Grandma’s parcels Social and Personal Quest for medieval Cambridge Chanukah Recipe

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From the Chair We must learn the lessons of the Chanukah story We all know the story of Chanukah, but just in case here’s a recap for the children [There are many variations of the Chanukah story. This is a more traditional version, paraphrased from chabad.org].

2000 years ago Israel was part of the Syrian-Greek empire and annexed to the empire of Antiochus III (222-186 BCE). Relationships, which were at first favourable, deteriorated when Antiochus’s empire came under Roman rule, and worsened when his son, Seleucus IV took over. More insidiously, Hellenistic influences were growing, bringing with it idol worship.

Seleucus was killed and in 174 BCE his brother Antiochus IV took over. He was also known as Antiochus Epiphanes, Epiphanes meaning beloved of the gods. Antiochus, in his desire to unite his kingdom through a common religion, tried to root out Judaism. He replaced the high priest Yochanan with his brother, Joshua, who was Hellenised and called himself by the Greek name Jason. Joshua was then replaced by Menelaus, who promised to raise more money than Joshua. When Yochanan protested against the spread of Hellenism, he was assassinated at the behest of Menelaus.

Thinking that Antiochus had been killed in a war against Egypt, the Jews in Jerusalem rebelled against Menelaus, who fled together with his friends. Antiochus returned from Egypt enraged

by Roman interference, and when he heard about the rebellion ordered his army to fall upon the Jews. Thousands were killed and Antiochus enacted a series of harsh decrees severely restricting Jewish practice. Antiochus’s men went from village to village to force the inhabitants to worship pagan gods: many Jews died as martyrs.

Antiochus’s men came to the village of Modiin where Mattityahu, the old priest, lived. When 3

a Hellenised Jew approached the altar to offer a sacrifice, Mattityahu grabbed his sword and killed him, and his sons and friends attacked Antiochus’s men and then destroyed the altar.

Afterwards Mattityahu, with his sons and friends, fled into the Judean hills.

Other Jews joined them and, under the leadership of Yehuda the Strong, Yehuda HaMaccabee, attacked enemy detachments and outposts, to destroy the pagan altars built by order of Antiochus. Antiochus eventually sent an army of more than 40,000 men, which, after a series of battles, was defeated by the Maccabees.

The Maccabees returned to Jerusalem to liberate it. They entered the Temple and cleared it of the idols placed there by the Syrians. Yehuda and his followers built a new altar, which was dedicated on the twenty-fifth of Kislev, in the year 3622 (165 BCE).

Since the golden Menorah had been stolen by the Syrians, the Maccabees now made one of cheaper metal. When they wanted to light it, they found only a small cruse of pure olive oil bearing the seal of the High Priest Yochanan. This was only sufficient for one day but by a miracle it continued to burn for eight days, until new oil could be made. In memory of this we celebrate the eight days of Chanukah The goal of the battle seemed to have been achieved, and Torah was again supreme law in Israel. However Yehuda HaMaccabi knew that hard and desperate times were yet to come. The neighbouring countries joined forces to destroy Judea and Jerusalem. Under the supervision of Yehuda HaMaccabi the Jewish people refilled their arsenals and turned the country into a stronghold. Eventually they defeated the enemy and cleared the Jewish land. By Shavuot, the campaign was successfully concluded.

So that’s the Chanukah story.

But was it the final victory, or merely pyrrhic? Had the Jewish emphasis on truth and morality finally defeated the Syrian-Greek worship of outward beauty?

Regrettably the Hellenistic influence is as strong today, if not even stronger. The lure and easiness of the non-Jewish life, with it’s quick-fix answers, is almost irresistible. It’s too easy to say that religion, or Judaism doesn’t matter. That it’s not rational, we’ve outgrown it, that it belongs in the ghetto and has nothing to offer our modern society.

Many non-scientists, and too many scientists, accept the view that science can explain everything. Speaking as a scientist (these days by nature and by hobby, even if it’s no longer part of my job description), I’m very aware of the limitations of science. Science is a powerful tool which helps us to think clearly, and as such the scientific method can be applied equally to exegesis and to cosmology. But science of itself cannot provide explanations or reasons: why this is so has to be the subject of a separate discussion.

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Our greatest responsibility, as part of the Cambridge Jewish community, must surely be to ensure that our children retain a Jewish identity and are aware of their Jewish roots. Judaism needs to be part of their DNA so that they can take strength from their Jewish knowledge and experience, and find fulfilment in what they do, as they journey through their lives I don’t have the answers. I don’t know if we should have a full time Jewish school, more cheder, more after school activities, establish a Bnei Akiva chapter, or something else.

My message is to each member of the Jewish community, whether CUJS, Beth Shalom, CJRA, CTJC, or currently unaffiliated, to either express what you are looking for and what would help you to "be more Jewish", or for those with influence to help our children develop their Jewish identity and Jewish knowledge.

Moving forward, as a community, this is what we must do.

Wishing you all an enlightening Chanukah, Jonathan Allin *******************

Religious Calendar Chanukah 2016 The first night of Chanukah is after shabbat, Saturday 25 December.

Purim 2017 Saturday 11 March 2017 Maariv will be after shabbat at 7.00 pm immediately followed by Megillah Reading, Sunday 12 March 2017 Shacharit at 8 am, immediately followed by Megillah Reading.

Pesach 2017 Anyone who would like to attend a Seder, or who knows someone who would like to attend a Seder is invited to consult Mr Barry Landy (C. 570417) who will try to arrange a suitable host.

Derby Stores (Cambridge 354391) will take Pesach orders.

Monday April 10 Fast of the Firstborn: Shacharit 7am Finish all Chametz by 10.24 am 5

Burning of Chametz by 11.45 am Festival starts 7.34 pm; Minchah/Maariv 7.15 pm Tuesday April 11 Shacharit 9.30 am Wednesday April 12 Shacharit 9.30 am Festival ends 8.41 pm Sunday April 16 Festival Starts 7.43 pm Minchah/Maariv 7.30 pm Monday April 17 Shacharit 9.30am Tuesday April 18 Shacharit 9.30 am Festival Ends 8.52pm SHAVUOT 2017 Shavuot is in University Term, so the services are organised by the students.

Tuesday May 30 Festival starts 8.54pm: Minchah/Maariv to be announced Wednesday May 31 Shacharit 9.30 am; Minchah/Maariv to be announced Thursday June 1 Shacharit 9.30 am; Festival Ends 10.15 pm Tisha B’Av 2017 Monday July 31

Fast Commences 8:52pm Maariv and Eichah 9.30pm

Tuesday August 1

Shacharit at 730am (expected to finish about 930am) Minchah 1.45 pm or 6pm (to be decided on the day) Fast ends at 9:40pm *******************

Who knows where this is?

Where was this picture taken?

If you know please tell Barry (bl10@cam.ac.uk). No prizes I am afraid but I will publish the answer and the winner in the next Bulletin

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The new Student Chaplains The community says farewell to Yisrael and Elisheva and welcomes Mordecai and Lea Zeller and their family who introduce themselves.

We are happy to introduce ourselves as the new Jewish Chaplains for Cambridge and East Anglia universities. We moved to Cambridge from Israel at the beginning of August together with our three children: Kol David (5), Raz Adama (3), and Ilana Almaya (10 months). We felt very welcomed by a wonderful and warm Jewish community here at Cambridge. We had many technical challenges and thank the chaplaincy board for all their exceptional help during this exciting time.

Before coming to Cambridge Mordechai served as a Rabbi and spiritual guide at Yeshivat Maale Gilboa, and as a clinical and educational psychologist at a local mental health clinic. He is also a passionate interfaith activist with over 10 years of experience with Israeli-Palestinian dialogue. He worked closely with Rav Menachem Froman z"l doing Israeli-Palestinian peace work among Jewish and Muslim religious leaders.

Lea is a doctoral student at the Department of Sociology and Anthropology at the Hebrew University of Jerusalem. During our time in Cambridge, Lea will also be a visiting graduate student at the Department of Social Anthropology. Prior to Cambridge, Lea was a fellow in the Human Rights and Judaism project at the Israeli Democracy Institute. In addition, Lea regularly lectured about Judaism, feminism, culture, and religion in various settings, including Midreshet Ein Hanatziv and Mechinat Ha’emek.

We started the year with the Jewish Festivals, enjoying an intense beginning to get to know all the wonderful students here at Cambridge. We are excited to contribute to the Jewish life here in Cambridge while attempting to create a dynamic and exciting environment for the students.

We will be hosting weekly events for the students and occasionally organize bigger events intended for the entire community. This term we have already organized an Interfaith Sukkah, a Jewish-Soul music concert and are looking forward to a pottery workshop celebrating hands-on creativity at the end of the term.

If we have not had the chance to meet you just yet, please feel free to introduce yourselves. We would love to get to know you. We are also happy to hear of any suggestions of events you would be interested in. We mainly post our events through Facebook. Please feel free to like our page, Cambridge Jewish Chaplaincy, to get updates of the activities we are organizing.

Looking forward to a beautiful year!

Rabbi Mordechai Zeller and Lea Taragin-Zeller

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How to make the shul safer: A Beginners Guide Ellis Weinberger We can make the shul at 3 Thompson’s Lane safer by making the shul look like a harder target.

A ’likely offender’, who knows how to carry out a crime, and has a reason to carry out a crime, wants to succeed. In order for the ’likely offender’ to succeed, they need a ’suitable target’, a target which looks vulnerable.

We can stand at the front door of the shul as a ’capable guardian’. A ’capable guardian’ will appear to be aware of the situation near the shul, and thereby appear able to prevent or to detect crime. A ’capable guardian’ makes the shul look less like a ’suitable target’, and more like a harder target.

If we leave the gates or the doors open and abandoned, the shul looks vulnerable, and is vulnerable. We know that it is vulnerable, because strangers walk in. If we want to welcome newcomers to the shul, either greet them at the door, or ask them to knock on the locked door.

When the door is locked, ensure that a member of the congregation is ready to answer the knock on the door.

Think like a criminal. Examine the shul as if you were a ’likely offender’ who wants to attack and to succeed. If you make the shul look like a harder target, it thereby becomes a harder target.

Or as the Talmud says in Gittin 45A, "... the mouse is not the thief, the hole is the thief ...".

Reference list Marcus Felson and Ronald V. Clarke, "Opportunity Makes the Thief: Practical theory for crime prevention", "Police Research Series: Paper 98, Home Office, Policing and Reducing Crime Unit, Research, Development and Statistics Directorate, London, 1998" Meghan E. Hollis-Peel, Danielle M. Reynald, Maud van Bavel, Henk Elffers, and Brandon C. Welsh, "Guardianship for crime prevention: a critical review of the literature" in "Crime, Law and Social Change, 2011, 56:53ÔÇô70" Danielle M. Reynald, "Guardians on guardianship: Factors affecting the willingness to supervise, the ability to detect potential offenders, and the willingness to intervene", in "Journal of Research in Crime and Delinquency, 2010, 47:3, 358-390"

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A Special Parcel [Brenda Goldblum lives in Israel and sent us this piece about a facet of Israel family life] What is special about a parcel? Well, here in Israel it has a definite significance, How? You may ask?

The majority of the Israeli population either have, or have had, a son, brother, daughter, nephew, husband in the army. During their very arduous training they have little contact with family, and when they do get home all they want to do is sleep and eat! So, a parcel from home is much appreciated.

I have at the moment, and have had in the past, a grandson in training in an army base "down south". He has 3 years to serve, and I feel that by sending him frequent parcels it gives me a chance to contribute to his well being.

However, it is no easy matter sending a parcel. First of all I have to go to the Post Office, to buy the cardboard box and a form to fill in; they are very particular what is in the box, after all it could contain something dangerous. The nearest one is a long bus ride away from my home.

The next thing is to buy suitable edibles to fill the box.

My grandson gave me a list of what he likes to eat, so once again I take a bus to the market and walk around buying what he likes. Chocolate is not a good idea, though I’m tempted, but it will melt in the heat on its way to him. So I buy different kinds of nuts, dried fruit, gooey sweets (he loves them ) and packets of crisps. and bring it home. It can be heavy especially if I buy other items while I am in the market. Once home I arrange the items as tightly as possible adding an apple or orange and close the box. There is special sticky paper and string to use so that the contents won’t spill.

I fill in the form, take the heavy parcel, get on the bus again to go the said Post office. Once there I have to take a seat, and a number and wait my turn. Eventually my number comes up and I lift it up to the clerk behind the counter and give him the form. He has to read it, stamp it and return it to me in case the parcel does not arrive. I pay, there’s a special rate for soldiers, and he takes the box and I leave, hoping that Noam will receive it in a few days.

When he does, he will share its contents with his fellow soldiers because in the army they all support each other. Next week I’ll do it all over again and the following weeks. It is very tiring, but as I said at the beginning it’s my contribution and I know he appreciates it. Anyway that’s one of the things that grandma’s are for, certainly here in Israel.

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COMMUNITY NEWS ÅÖà åÜé

Mazeltov To Hannah Leigh who celebrated her Batmitzvah in Thompsons Lane on October 8 Welcome

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To Michael Blank Refuah Shlemah

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To Ros Landy who broke a bone in her shoulder on Simchat Torah Condolences

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To Paul Kaufman and family on the death of his father To Jenny Culank and family on the death of Les Culank To the family of Iraj and Josephine Farhoumand

******************* THE CJRA CHANUKAH PARTY Due to the Christmas and New Year holidays falling at the same time as Chanukah (24th-31st December) it has not been possible to arrange the annual Chanukah Party this year. Many people will be away or with their families, making venue, staffing, and catering, difficult to arrange.

The CJRA Chanukah Party Committee and Helpers will be taking a well earned rest, but will be back to organise the 2017 party.

We wish you all a Happy Chanukah: From Carole Gold

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A new medieval Quest

By Mark Harris In the last (Rosh Hashanah) issue of the CTJC Bulletin, I described the unveiling (in June 2016) of the "Muttongate" plaque in the historic market town of Huntingdon. The plaque was unveiled by the Mayor, Cllr Daryl Brown, and Jonathan Djanogly MP to commemorate the city’s medieval synagogue and mikvah, the probable location of which I had been fortunate enough to discover after my periodic researches from 2011 to 2013.

Following the unveiling, there was a certain amount of media coverage in the "Jewish Chronicle", the "Jewish Tribune", the "Essex Jewish News" and some other publications and websites. Subsequently, a Cambridge notable suggested that I should consider maybe making an attempt (well put, I thought) to detect the (currently unknown) location of the city’s medieval synagogue. In fact, I had read previously (but only superficially) the varying thoughts and conjectures of some genuine historians/archaeologists on this subject. And I had well in mind their fairly standard conclusions that the dearth of direct evidence (documentary or archaeological) was a major barrier to discovery. Indeed, I had come across some words used

by R B Dobson in his 1990 Presidential Paper to the Jewish Historical Society of England (JHSE): "à the location of [medieval Cambridge’s] Jewry, and especially its synagogue and cemetery, remains perhaps the most confused and controversial problem in its history".

Without much hope, I thought I might have a humble, as-and-when stab at the "notable’s" suggestion ... just for the fun of it, really! And who knows what unconnected information might turn up in the process. I am somewhat comforted by the knowledge that Cambridge’s medieval "Jewry" is now known to have existed principally (but not entirely) within a fairly compact wedge of land (termed "St John’s Triangle" in certain pertinent reports of digs during the last decade). Now flanked by Bridge Street and St John’s Street, the Judaismus or vicus Judeorum extended from the late 11th century Church of All Saints ("in the Jewry"), which was demolished in 1865 but had stood adjacent to today’s lengthy All Saint’s Passage (once known as vims Judeorum or "Jews’ Street"), to the corner opposite the extant Church of the Holy Sepulchre (known as the "Round Church"). In fact, around the apex (now a sweet shop) is known to have been "land with houses and buildings which Isaac son of Samuel the Jew once held" (in the 13th century). I should mention that, sadly, the earliest extant map of Cambridge is Richard Lyne’s chart of 1574.

Not long ago I visited the School of Pythagoras, the oldest building in St John’s College and the oldest secular building in Cambridge; it was built between 1180 and 1200. The compelling stone edifice houses the college’s archives, which retain the complete cartulary (medieval manuscript with transcriptions of original documents relating to its foundation, rights and privileges) of the Hospital of St John the Evangelist (first mentioned in royal letters patent of 1204), established on a site opposite the medieval Jewry. The college’s Archivist provided also a number of sealed manuscript deeds concerning transactions between 1200 and 1230 relating to land holdings in the "Jewry".

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A 2012 archaeological investigation by Cessford C for Cambridge Archaeological Unit (CAU Report No. 1094) of The Old Divinity School site in St John’s Street (photos 1 and 2) confirms earlier digs’ findings on the existence (by c.1230-40) of a cemetery associated with the Hospital.

Some 400 complete or partial, skeletal remains were found in west-east aligned inhumations.

Rev Henry Paine Stokes, President of the JHSE (1914-1916), had suggested that the medieval interment ground (Hortus Judeorum) of the "Israelites" might lie under the Divinity School.

The evidence now is clearly to the contrary, even apart from the burial artefacts found (such as copper-alloy cross and jet crucifix pendants). The graveyard went out of use when the Hospital was converted into St John’s College in 1511.

In these very early "Quest" days it is useful to find confirmation, as for example in a 2008 report (by Richard Newman on a CAU archaeological investigation of St John’s Triangle: Corfield Court), that "... between c.1140 and 1275 [when Cambridge Jews were exiled to Huntingdon], the Triangle site became incorporated into the heart of the medieval Jewry and a number of stone buildings are known to have been constructed ... a number of these properties [and especially along Bridge Street] being quite substantial in size" and "prestigious" (one deed refers to a "messuage in the Jewry ... formerly held ... of Brito the Jew" and measuring 14.4 x 62.2 metres).

As if by way of further corroboration, and even though (for various reasons) the report stated that the Jewish presence "was difficult to identify archaeologically", nevertheless it mentions certain finds relating to "the residues of identifiably kosher butchery practice"; and that "at least one animal bone fragment bearing such marks has been identified at the present site". Also discovered was a hoard of Henry III silver coins (1247-78), gold rings in a leather bag and other items of jewellery with precious gems. The report noted that, "Jews engaged in pawn-broking as well as money-lending". The Jewry’s eventual decline may have been associated with "an increasingly competitive financial market" (aside from encroachment on the area by religious houses to assert the Christian faith). Dr Miri Rubin has argued that St John’s Hospital "was part of the credit system in Cambridge from the very first years of its existence".

It does seem necessary to be careful about making assumptions about the purposes of particular buildings; and especially buildings situated in the main "Jewry" area. And as the 2008 CAU Report (No. 851) indicates, "... it is by no means unknown for a wealthy Jewish businessman to have owned, or even resided in, a property situated outside the official bounds of a Jewry" (which did not constitute a ghetto, and where Jews had Christian neighbours). In this connection, we must bear in mind that a medieval shul may probably not have been, visually, a directly identifiable and separate entity. Joe Hillaby, who is well-known for his researches into English Jewry of the Middle Ages, has stated that early synagogues often would be situated behind their patrons’ homes.

A good, and probably primary, illustration of the "confused and controversial problem" (alluded to earlier, and relating to the location of medieval Cambridge’s synagogue) concerns a reference made by Rev Stokes in his inaugural JHSE presidential address. It related to a substantial and 14

valuable medieval house that was considered, pursuant to some apparent documentary evidence from the 1220s, to have existed on or near the site of the present Guildhall (built 1936-37), to have been owned by the city’s alleged then wealthiest Jew known as "Master Benjamin of Cambridge" (who was said also to be a scholar, a learned and influential exegete and a commentator on Halachah) and to have held "a synagogue in pre-Expulsion [1290] days".

In the 1990 comments on his JHSE predecessor’s reference, R B Dobson (whilst maybe strangely asserting it should not be dismissed "too readily") stated also that Benjamin’s [alleged] centrally located and major residence "is never described as a scola in surviving royal records".

Perhaps it was thought that the synagogue had existed separately (possibly at the back of the house). In a 1993 article, Joe Hillaby wrote: "At Cambridge, Benjamin’s house and scola had been granted to the borough. The former became the town jail; the latter was given to the Franciscans, but they could only gain access through the prison. The scola thus lay to the rear.

The problem was only resolved in 1238 when the friars persuaded Henry III to grant them the whole messuage ..."

And here is where the "confusion and controversy" appears to begin. Dobson added that Stokes’ reference had stemmed from "an incidental remark made by Thomas of Eccleston, the chronicler of the coming of the Franciscan friars to early 13th century England", when describing their first settlement in Cambridge. The JHSE President noted that Thomas probably had never visited Cambridge in his life, and "may well have garbled the information he received about the origins of the" Franciscans there in or just after 1226. "Less plausible still," he added, "is the belief that ’the house of Benjamin the Jew’ lay at the geographic centre of the Cambridge Jewry." (That seems to have been making even another assumption about location.)

Now fast forward to the 2008 archaeological investigation, referred to earlier. The report states that basically across the road from the medieval "Jewry", besides Jesus Lane and on land now occupied by Sidney Sussex College, stood the Franciscan Friary (from c.1227) (see photo 3).

And, significantly, its authors advocate quite firmly that it was "formerly the site of Benjamin the Jew’s house and synagogue". They aver that, "such a location would have been entirely suitable for Benjamin’s residence, for whilst it is by no means unknown for a wealthy Jewish businessman to have owned, or even resided in, a property situated outside the official bounds of a Jewry, it is very unlikely that a synagogue would have been tolerated in a prominent market-side location".

The 2008 report continued: "A number of writers, however, beginning with 18th century antiquarian William Cole, appear to have conflated the general prison building with its replacement and therefore believed that the medieval Jewry was also situated in and around central marketplace. Yet by the time of the Dissolution [of the Monasteries], the Franciscan Friary was clearly located somewhat further to the north-east on Bridge Street, occupying the site which was later to become that of Sidney Sussex College ... Although it has been suggested that the brethren moved to the new location from the former residence during the late 13th century, it is far more plausible to suggest that Benjamin’s home had itself been situated in this 15

same area, and that the site of the Friary remained constant until the time of its dissolution."

Unfortunately, there seems to be no conclusive evidence for these intriguing propositions.

There have been several archaeological excavations on Sidney Sussex land; and it would be of great interest for me to study the reports and any finds. (As it would be in relation to any investigations of sites that may well fall outside the main "Jewry" area; but which are considered potentially to have been occupied by members of the Jewish community during the material period.) A primary objective of the Sidney Sussex digs "was to clarify the location and extent of the monastic buildings belonging to the former Franciscan Friary".

The earliest structural element said (in the 2008 CAU report) to have been encountered, during a 1958 excavation, "comprised the remnant of a dressed limestone wall situated in close proximity to the southern wall of the medieval church". The report went on: "Whilst this could possibly have comprised an element of pre-monastic (and therefore potentially Jewish) structure, given the limited scale of the investigation and the lack of associated datable material such an attribution cannot be determined with certainty." A 1984 geophysical survey (which I would like to study, too) apparently identified "at least one potential stone structure" (predating the Friary’s establishment) "situated to one side of the main monastic complex but orientated on a different alignment."

Other possibilities for a medieval synagogue location are likely to exist. In this connect (and just as an example) I was intrigued to read the following paragraph in "Cambridge: The Hidden History" by Alison Taylor (1999): "One 13th century house was excavated in the area of Bridge Street and illustrates the high standards of some of the buildings here. Worked stone in its fabric included marble from Purbeck and from Hainault as well as Barnack stone; and there was stained glass in the windows. This must have been a particularly wealthy merchant’s home and may well have belonged to one of the successful Jewish community."

The Senior Archaeologist of Cambridge’s Historic Environment Record (based at Shire Hall) has confirmed to me that this excavation was undertaken by Clive Partridge (on behalf of the Cambridge Archaeology Committee) at 28 Bridge Street (now the location of U3A and "Wildwood" restaurant) in the summer of 1973. I am told that the high quality glass excavated went to the Museum of Archaeology and Anthropology here; and that other items found, including pottery, were taken to HER. I am looking forward to inspecting these artefacts in due course; though somewhat militating against any favourable factors in this instance is the distance of the site from the principal "Jewry" area. It might be thought that a main synagogue would most likely have existed within that neighbourhood, or in reasonably close proximity to it.

One of perhaps several other potential sites that would need to be further investigated in great depth, if such is at all possible, is that mentioned by Rev Stokes in his paper, "Medieval Hostels 16

of Cambridge" (Cambridge Antiquarian Society, 1924). He postulated that a certain medieval stone house, that had been situated diagonally across from St Sepulchre’s (on land now occupied by St John’s College), contained a synagogue. Apparently, there is no doubt (from the documentary records) that the building was at one time owned by a member of the Jewish community.

Relevantly, in his "History of St John’s [College]", Thomas Baker refers to a notable stone house -- which once stood at the corner of the earlier [now built over] St John’s Back Lane and was sometimes called "The Jew’s House" (but more often "Bede’s House" or "Bede’s Hostel") as "having formerly belonged to one Joceus, a Jew". I had come across Joceus during my Quest for Huntingdon’s medieval synagogue. He was the son and heir of Saulot, patriarch of the wealthy Muton (or Motun) family. Joceus was the only Jew permitted by the ruling authorities to remain in Cambridge, after the 1275 expulsion to Huntingdon, in order to maintain his properties (including those "in Bridge Street in the parish of St Sepulchre"). In 1295, the house in question belonged to John Porthors; not long afterwards (and said to be "the fate of much [contemporary] Jewish property in the town") it was purchased by Robert de Fulbourne, Chancellor of the University, and given by him to the Canons of Barnwell Priory.

Dobson had remarked that, "... it is indeed obvious from the famous survey of the town provided by the Hundred Rolls in 1279 that, in the first instance, the leading burgesses of Cambridge were the most significant residuary legatees of the material remains of the Jewry lately in their midst. Before long, some of those ex-Jewish tenements (and in particular the rents there from) were to play a not unimportant part in the complicated property transactions which underpinned the first colleges of the university".

In any future detailed researches, it is always possible that something new may turn up. Who knows? And luck may play a big part in all this, as in the Huntingdon Quest.... ============== The four photographs on pages 18 and 19 show, in order: 1) The former CU Divinity School, which stands alongside All Saints Passage and opposite St John’s College (as seen from the site of the former All Saints Church "in the Jewry") 2) Part of the area where stood the medieval "Jewry" as seen through the gates of the Divinity School 3) View towards the site of the medieval Franciscan Friary (now part of Sidney Sussex College) 4) Bridge Street and St John’s Street meet at the apex of the main medieval "Jewry" area.

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Chanukah Gelt Hot Cchocolate Recipe from Helen Goldrein What kid doesn’t love hot chocolate? So this rich, creamy, indulgent hot chocolate drink is a real Chanukah treat for them. It’s thick and unctuous, you can almost eat it with a spoon! Each mug uses 4-5 large chocolate Chanukah gelt coins, so if you make it for a crowd you’ll soon get through a lot! Of course, if you haven’t massively overbought on the gelt, you can use squares of regular chocolate, or chocolate chips, and just use one coin per cup for decoration.

Maybe it was the delicious Belgian chocolate, maybe it’s the festive spirit, but this was the best hot chocolate I’ve ever made, and about a million times better than "instant" hot chocolate from powder.

The recipe below makes 1 mugful, but is easily scaled up.

Ingredients 250ml (1 cup) milk (or soya milk, oat milk or other dairy-free alternative) 1 tsp cocoa powder 1 tsp cornflour 3 large chocolate coins (or about 15g chocolate) Whipped cream (optional) (or use whipped coconut cream) Extra chocolate coins for decoration (optional) Instructions Pour almost all of the milk - save about 1 tbsp - into a pan and heat over a low flame.

In a jug, mix the reserved milk with the cocoa powder and cornflour to give a smooth paste.

Once the milk is just boiling, pour it over the cocoa/cornflour/milk mixture, stirring continuously. Mix well, and return the mixture to the pan.

Remove the foil from the 3 chocolate coins, and place in the jug. Heat the milk mixture in the pan over a medium heat, stirring constantly, until it comes to the boil and thickens slightly.

Pour the hot liquid over the chocolate in the jug and leave to stand for a minute or two.

Mix the melted chocolate coins into the hot liquid and pour into a mug.

If liked, top with whipped cream and decorate with a chocolate coin. Enjoy!

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CTJC Communal Information Services in the Synagogue Friday evening

In Term: Winter Ma’ariv 6.00 pm, Summer Minchah and Ma’ariv 7.30pm In Vacation: Check the website Shabbat Morning 9.30 am in the Synagogue Sunday Morning 8.00 am in the Synagogue (most weeks) Learning Talmud Shiur Usually 8.00 pm at 23 Parsonage Street, led by Prof. Stefan Reif. The group is currently studying ÑñâÅ öãëé (Masechet Betza). The shiur is held on a convenient evening in those weeks when Prof Reif is in Cambridge; for more information email chevra@ctjc.org.uk.

Kosher meat and groceries Derby Stores (26 Derby St, Newnham, 354391) stock prepacked Kosher groceries and meat, and will buy to order. They get fresh from London midday Thursday, and stay open till 8pm.

Sainsbury’s in Coldham’s Lane also stocks a range of Kosher Goods including frozen chicken legs. Ocado has some Kosher foods in its delivery list.

Hospital Visiting Contact Sarah Schechter (329172), Tirzah Bleehen (354320) for coordination if you wish to volunteer to help, or need to organise some visits.

Barry Landy or Rabbi Reuven Leigh (354603) are prepared to attend hospitals to read prayers.

Note that because of concerns for personal privacy the hospital no longer informs us when Jewish patients are admitted, so if you wish to be visited, please let one of the above know when you are about to enter hospital.

Chevra Kadisha Contact Barry Landy (570417) Brendel Lang (353301) or Trevor Marcuson (520045) Religious Services, Barmitzvahs, Weddings, Brit Milah etc.

Contact Barry Landy (570417) or Rabbi Leigh (354603) CTJC Web Site: our web site is at WWW.CTJC.ORG.UK

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C T J C Bulletin Chanukah 2016/5777 ÑãÖêá