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The Mystery of The Bodleian Bowl One of the enigmatic items in the Department of Antiquities at t... more The Mystery of The Bodleian Bowl One of the enigmatic items in the Department of Antiquities at the Ashmolean Museum is a medieval copper bowl with Hebrew inscription discovered in the 17th century in a moat in East Anglia. The bowl is commonly known as the 'Bodleian Bowl'-a simple, indistinctive name. Although there is Hebrew inscription indicating an origin and narrative of the bowl, its actual meaning and purpose has continued to perplex scholars up to the present day. In this essay, I will discuss how the bowl was discovered and the history of the debate as to its purpose. I will then postulate through a new analysis of the inscription an alternative narrative. I will do this by offering a broader context and narrative regarding the name of the person mentioned on the bowl and what his family represented-and is in fact still associated within the medieval period in terms of their critical contribution to Jewish scholarship. The Finding of the Bowl The bowl was found in an old moat in Norfolk, England, in or before 1696. Shortly after it was found it was acquired by the Master of Christ Church College, Cambridge University, Dr. John Covell, and then sold to the first Earl of Oxford, Robert Harley. According to Dr. Covell, as related to a German traveller Zacharias Conrad von Uffenbach in summer 1710, the person who found the bowl suddenly became rich. It was then sold in March 1742 for £1.5s.0d. to the benefactor of the Bodleian Library, Dr. Richard Rawlinson, who bequeathed it to the University of Oxford when he died in 1755. Its shelf mark therefore became MS Rawl. D. 1513, even though it was not technically a manuscript. As it was donated to the Bodleian Library, it acquired the simple name 'Bodleian Bowl'-although it is now held in the Ashmolean Museum. The Bowl The bowl, made out of bronze, is 9¾ inches high and 30 inches round at its widest circumference. It weighs eleven pounds and has two handles and three hoof-shaped feet. Over each foot is a bird, a stag and a circle containing a flowing pattern. Under each handle is a fleur-de-lis, indicating its origin as France. Theories of its use The first to offer a theory for the possible use of the bowl is Hebraist Marquess of Northampton who wrote to Dr. John Covell on 26 August 1696 that it is a great mystery and called it a rabbinical porridge pot. He suggested that it was carried about in synagogues in imitation of the pot of manna 1. Subsequently, seven theories have been put forward as to what the bowl may have been used for. Isaac Abendana (d. 1699), who taught Hebrew at Cambridge and Magdalen College, Oxford, between 1689-99, proposed it was for the collection of alms. Other theories include the washing of the hands of priests in the synagogue; for the collecting of ashes of a martyr; for holding ballots, voting or lottery in a synagogue; for the purpose of holding of contracts; for pouring water over a dead body; for collection of donations for the Holy Land. According to the Marquess of Northampton, Joseph, the donor of the bowl, bought it back himself from his pilgrimage to Israel and donated it to his synagogue in England. Inscription Further complicating the mystery of the use of the bowl is the Hebrew inscription running round its circumference. The inscription is cryptic, written in an abbreviated script with missing letters, and some whole words have no clear meaning, thus making the inscription largely incomprehensible without creative imagination-or broader scholarship to form a better educated theory. This is clear from the multiple theories that have been put forward as to what the inscription may mean. The first to suggest a reading of the inscription is Dr. Israel Abrahams (1858-1925) in his article 'A Note on the Bodleian Bowl' 2 : This is the gift of Joseph, the son of the Holy Rabbi Yechiel, may the memory of the righteous holy be for a blessing, who answered and asked (i.e. directed) the congregation as he desired (or thought fit-[through Respona?]) in order to hehold the face of Ariel [Jerusalem: Isaiah 29:1, 'the city where david dwelt']) as it is written in the Law of Jekuthiel (i.e. Moses), "And righteousness delivers from death" (Proverbs 11:4). Dr. Heinrich Feuchtwanger (1898-1963) 3 suggests a different and more poetic reading. He places the words 'answered and asked' in the context of the historic disputation between Rabbi Yechiel of Paris and the Jewish convert to Christianity, former disciple of Rabbi Yechiel, Nicholas Donin of La Rochelle. The disputation was held before Louis IX in Paris in 1240, whereby Rabbi Yechiel was required to first answer all the accusations of blasphemy against Christianity that were allegedly found in the work of the Talmud before putting forward his own questions in response. Both Abraham's and Feuchtwanger's interpretations suggest the bowl was for collecting donations, possibly for the Yeshiva of Rabbi Yechiel in Akko. If this were the case then a Jewish community in England would have possibly used the bowl for collection, and as it was found near Norfolk, it would likely have belonged to the medieval Jewish community of Norwich. Vivian D. Lipman in his book The Jews of Medieval Norwich quotes a theory that the bowl was made in France and taken to Akko where Rabbi Yechiel had a Yeshiva. It was then brought back to England by the Crusades as plunder 4 .

Oxford from its monastic origins dating back to the medieval period. His reforms resulted in the ... more Oxford from its monastic origins dating back to the medieval period. His reforms resulted in the establishment of Christ Church College, originally called Cardinal College after Thomas Wolsey, before he fell out of favour with Henry, as Lord Chancellor of England and Cardinal Archbishop of York, followed by being called King Henry VIII College, that eventually led to its refounding as Christ Church in 1546, after his break with Rome. Christ Church is one of the wealthiest and largest colleges in Oxford, with also the largest quadrangle. Around the same time, Henry abolished the study of canon law, and instituted chairs for Medicine, Civil Law, Greek, Theology, and Hebrew,1 resulting in 1546 with the establishment of the Regius Professorship of Hebrew in the University of Oxford.2

The motto of the University of Oxford, the oldest university in the English-speaking world, found... more The motto of the University of Oxford, the oldest university in the English-speaking world, founded around 1167, is Dominus Illuminatio Mea. The motto that appears on the university's coat of arms depicting an open book surrounded by three crowns 1 is taken from the book of Psalms 2 and means: 'The Lord is my light'. It has been in use at least since the second half of the 16th century 3 when there was a revival of interest in the Hebrew Bible and the Hebrew language, as a sacred language, at Oxford. This revival is reflected by a number of developments during that period. This includes the establishment of the Regius professorship of Hebrew at the University of Oxford by Henry VIII in 1546; the translation of the King James Bible by a committee of scholars at Oxford, together with Cambridge and London, in 1604-1611 4 ; and more generally the rise of the Puritan movement in England during the 16 th and 17 th century that influenced scholars like Thomas Bodley (1545-1613), founder of the Bodleian Library, who was an Hebraist and inspired the library to become a depositary of one of the most important Hebraica collections in the world 5 , John Selden (1584-1654), called by Professor Jason P. Rosenblatt 'Renaissance England's Chief Rabbi 6 , and John Milton (1608-1674), who was also proficient in Hebrew and praised Selden in 1644 as "the chief of learned men reputed in this land" 7. This essay will aim to look at the Oxford motto and offer insight into what it represents from the point of view of Jewish sources. Due to the revival of interest in the Hebrew Bible in the 16 th century at Oxford, this study will give insight into what may have been the significance of this motto to the university when it was first introduced in the 16 th century. Descriptions of G-d and university mottos In scripture there are a number of references to G-d as a personal support and guide for the human being. G-d is described in the following numerous ways in the book of Psalms: a shepherd 8 that tends to all the needs of his flock 9 ; a king 10 who answers to the call of his subjects; my shield 11 ; righteous judge 12 ; master 13 ; my stronghold 14 ; avenger of bloodshed 15 ; righteous 16 ; my strength 17 ; my rock 18 ; my fortress 19 ; my rescuer 20 ; the horn of my salvation 21 ; the most high 22 ; my support 23 ; perfect 24 ; pure 25 ; humble 26 ; G-d of my deliverance 27 ; trustworthy 28 ; my redeemer 29 , among many others. Some of these terms refer to G-d in relation to a person's material needs; some in support of a person's spiritual needs, serving as a spiritual light to the person. In this essay we will look at a term which is found only on occasion in Psalms and was the particular description that was chosen for the purpose of the motto of the University of Oxford: The Lord is my light 30. It is also interesting that some universities chose for their motto expressions of G-d as a support in a material sense, depicting G-d as a fortress and a source of trust and hope 31 , whereas Oxford, among other universities 32 , chose a more spiritual reference: the concept of G-d as a light to the person. Ivan Illich interpretation Ivan Illich (1926-2002), born in Vienna to a Croatian father and Sephardic Jewish mother, attempted to explain this motto in the 20 th century. He writes 33 :

Other deeds with Moses mentioned as the father of Berachiah of Lincoln are deeds no. 154, 167 and... more Other deeds with Moses mentioned as the father of Berachiah of Lincoln are deeds no. 154, 167 and 204. 2 Jews of Medieval Oxford, p. 115. If he had correspondence with R. Isaac ben Samuel, as indicated in Etz Chaim 1:341, who passed away 1184, this would mean he would have been born c. 1164, assuming his correspondence with Ri was after he had turned twenty years old. This would suggest, if he passed away 1268, he was over 100 years old when he passed away! 3 Most of the rulings of the English rabbis only appear on the margins of other major texts, including the Samak, Mordechai, amongst others. Even in the English works of law, some rulings are only included in the margin, compared to the major opinions of the French and German rabbis. 4 Cecil Roth records that Simeon of Oxford, son of Moses of Bristol, lent money to Henry d'Oilly. With interest, it amounted to £1,015 when it was claimed by the king 1208. Jews of Medieval Oxford P. 9-10, 31. higher than the local synagogue. 5 He was given the rare, distinguished title chacham. 6 This could have been a position of sage in the community appointed to lecture to the community about matters of spirituality, similar to the role of maggid. This may be found in Maimonides' Mishneh Torah: 7 'It is proper for each and every congregation in Israel to appoint a great sage of venerable age, with [a reputation of] fear of heaven from his youth, beloved by the community, to admonish the masses and motivate them to repentance.' This may have been the role of Tosafists, who would visit communities to teach Torah and inspire the people. 8 Yom Tov married Antera f. Jacob, who was the sister of Tosafist Rabbi Elijah of York, who was martyred in the massacre of 1190. 9 Moses' brother was Rabbi Isaac of London. 10 According to a family tree that survived the expulsion of the Jews from England in 1290, 11 the great grandfather of Moses was the liturgist Rabbi Shimon ben Isaac ben Abun, known also as Rabbi Shimon the Great (Hagadol) of Mainz, a relative of Rabbi Shlomo Yitzchaki, known as Rashi (1040-1105). The first member of the family to move to England was Moses' grandfather Moses of Bristol, who together with his wife Belaset or Rachel, lived in Bristol in the middle of the 12 th century 12 before moving to Oxford sometime before 1176. 13 Moses of Bristol passed away around 1184. 14 Moyses Hall 5 Etz Chaim, Hilchot Beit Hak-neset v'tzarchei tzibur, vol. 1, p. 56. Rabeinu Tam rules that a gabled roof that is not used for habitable purposes may be higher than a synagogue, whereas a flat roof that is guarded may not be higher than the synagogue and, if it is higher, must be lowered. In addition, a gabled roof-if the beginning of the slope is higher, it must be lowered. Regarding the height of the synagogue building, Maimonides records there is an obligation for it to be the highest building in the town. However, as Etz Chaim indicates, and as found also in medieval legal commentary Hagahot Maimoniot (on Mishneh Torah, Laws of Prayers 11:2), roofs in England were gabled and the height limitation does not apply. In addition, if other non-Jewish houses would in any case be higher than the synagogue, this rule does not apply to Jewish houses in the town either (Mishnah Berurah 150:5). There are also records stating that the medieval synagogue itself had a gabled roof. See article by E. Brackman, 'Reflection of the Oxford Medieval Synagogue'-https://www.oxfordchabad.org/templates/blog/post.asp?aid=708481&PostID=92681&p=1. A further ruling from R. Yom Tov-arguing with Maimonides in the Mishnah Torah, laws of Lulav-is that a partner who jointly owns an Etrog cannot prohibit each other from using it on the first day of the holiday of Sukkot, since it was originally with that in mind automatically when they bought it that it can be used for Sukkot, without each partner having to give their part ownership as a gift to the other so he can perform the mitzvah of shaking the lulav and etrog (Etz Chaim 1:356). 6 Sepher ha-shoham, p. 39. 7 Mishneh Torah, laws of repentance 4:2. 8 A theory why Tosafist R. Elijah of York was in York at the time of the massacre was as a visitor to the community to inspire them. 9 Elijah of York is mentioned in the Tosafot Yoma 27a and Zevachim 14b. He is mentioned as the uncle of Moses in an Oxford manuscript (MS Michael 502 f. 99b). Jews of Medieval Oxford, p. 114. He was a pupil of the Tosafist Rabbi Isaac the Elder, and of Rabbi Samuel b. Solomon, known as Sir Morel of Falaise. www.jewishencyclopedia.com/articles/5676-elijah-of-york. Accessed 26 June, 2017. 10 He may have been Isaac of Oxford, mentioned as having moved to London, and owned property also in Norwich (Hebrew Deeds, Davis, pp. 143-6). He appears to have been also a scholar like his brother as he is called by the title Magister in the records (Jews of Medieval Oxford, p. 69). Isaac son of Moses is mentioned as having received a piece of land in Oxford, in vico Judeorum, in 1185, from Osney Abbey (Jews of Medieval Oxford, p. 84). 11 Shocken Library Machzor, Jerusalem. The family tree was brought out by Moses ben Jacob 12 Cf Neubauer, notes p. 310. 13 A deed in their name is recorded by the Sheriff of Oxford for a payment of 100 Shillings to the treasury in 1176-7 (Jews of Medieval Oxford, p. 7). 14 Toldos Rabeinu Eliyau Menachem m'Londreis p. 22.

The Domesday Book is a census that was commissioned in December 1085 by William the Conqueror, wh... more The Domesday Book is a census that was commissioned in December 1085 by William the Conqueror, who invaded England twenty years earlier in 1066. The book contains records of 13,418 settlements in the English counties south of the border with Scotland at the time. The first Jew recorded living in England is recorded as living in a village in Oxfordshire. This does not mean no other Jews lived in England at the time, as major cities like London and Winchester were not included in the book, thus leaving out a substantial number of possible Jews who might have lived in the larger cities. This essay will look at the history of an ancient village that appears in the Domesday Book, called Gamlingay. Its name comes from the Old English Gamelingei, meaning "an enclosure of Gamela's people", according to A.D. Mills in his A Dictionary of English Place-names (OUP). A settlement has apparently been on the site since the middle Bronze Age and there are signs of occupation from the middle Stone Age.

David of Oxford, formerly known as David of Lincoln, was one of the most prominent English Jews o... more David of Oxford, formerly known as David of Lincoln, was one of the most prominent English Jews of the 13th century. His father was Asher and it is not clear when he would have moved to Oxford. However, in 1219 he was one of the six representatives of the wealthy class selected from all English Jewry to apportion tallage. He had dealings all over the country, including Warwick, Berkshire, Buckingham and Northampton and his clients included many of the aristocracy. In addition, he frequently transacted business with other prominent Anglo Jewish financiers, like Aaron of York, Hamo of Hereford, one of the wealthiest Jews of the day, Benedict of Crispin of London and his broth Jaqcob, and especially his fellow townsman, Copin of Oxford. He also played an important role in communal life, though not always by choice. The king used David's influence to ensure other Jews were paying the tallages (taxes) that were imposed upon them. He was also one of the commission of eight Anglo-Jewish magnates who were appointed at the request of the communities in 1938 to collaborate with Justices of the Jews in an enquiry 'touching Jews who are clippers of coin, thieves, and receivers', so as to root out the abuse if it existed, and thus rid the community of this perpetual opportunity for blackmail.

this essay, we will outline details about this manuscript, including its proposed date of origin ... more this essay, we will outline details about this manuscript, including its proposed date of origin and present an introduction to the liturgy through an indepth comparative analysis of the distinct text of the Passover Haggadah as found in this manuscript. The analysis will lead us to suggest that the liturgy of the prayers in England in the medieval period was the result of a mixture of influences from Northern France and Germany-the place of origin of the leading rabbinic figures in medieval England, while at the same time there was movement towards what seems to be the emergence of a distinct set of customs for English Jews, as indicated by the major legal work Etz Chaim by Rabbi Jacob ben Judah Chazzan of London, in which major rabbinic figures of 13th century England are quoted.

Oxford University's coat of arms consists of three crowns-two above and one below-surrounding an ... more Oxford University's coat of arms consists of three crowns-two above and one below-surrounding an open book with an inscription in two columns of the motto Dominus Illuminatio Mea. The origin of the motto is from Psalms "The Lord is My Light" 1 , however the origin of the three crowns is a matter for speculation. Some suggest that it comes from the three crowns on the arms of Thomas Cranley (c.1337-1417), who was a Fellow of Merton College in 1366, Warden of New College in 1389 and Chancellor of the University in 1390, and is buried in the grounds of New College. 2 In this essay, I will explore the plausibility of a Hebrew context to the crowns on Oxford's coat of arms and present interpretations to the idea of three crowns in Jewish theology. The university's coat of arms is a product of the second half of the 16 th century when Christian humanists had a particular interest in understanding the Bible and rabbinic texts in the original Hebrew, a process that began with Erasmus (1466-1536) in the Netherlands and spread to England. The significant collections of Hebraica held at Oxford's Bodleian Library and individual college libraries, bequeathed by Christian scholars, show evidence of considerable interest and expert knowledge of original Hebrew texts in the 16 th century at Oxford. These collections were catalogued by Adolf Neubauer, reader in Rabbinic Hebrew at Oxford University, and published in 1886 after 18 years of preparation. This Hebrew collection includes Hebrew Bible codices, as well as a wealth of classic rabbinic texts including Mishne, Talmud, Midrash, Zohar, Maimonides' Mishneh Torah and Moreh Nevuchim, David Kimchi, Ibn Ezra, Kabbalistic texts, as well as other rabbinic and liturgical works. 3 Oxford's Christian Hebraists A brief survey of the history of Hebrew studies at the university during the 16 th century will help demonstrate the idea that Oxford's 16 th century scholars would have known about the content of the rabbinic works and were not just interested collectors. Hebrew studies at Oxford began with Robert Wakefield (d. 1537/8), who played an important role in its establishment in Tudor England. He was appointed Regius Praelector of Hebrew in 1529, a position established by Henry VIII, before the Regius professorship in Hebrew was established in 1546. Wakefield was knowledgeable in Jewish teachings and was recommended by diplomat and humanist Richard Pace to Henry VIII to help find support for his divorce from Catherine of Aragon from Rabbinic sources. Wakefield held the works of Ibn Ezra, David Kimchi, Maimonides, Nachmanides and Rashi in high esteem 4 and wrote extensive annotations in the margins of his copy of Rashi's commentary, which made its way to Corpus Christi College. 5 His younger brother Thomas Wakefield, who inherited his older brother's works, was also a Hebraist and his knowledge of the texts is evident from his many notes in the margin of the Hebrew collection. 6 A further important Hebraic figure is the Puritan Dean of Christ Church, Thomas Sampson, appointed in 1561. Sampson studied Hebrew with Italian Jewish convert to Christianity Immanuel Tremellius (1510-1580), and was involved with the translation of the Geneva Bible. A 1545 Daniel Bomberg edition from Venice of Midrash ha-Mekhilta by Rabbi Ishmael ben Elisha, currently at Lincoln College, came from Sampson's collection and has his signature on the title page. Hebraist Richard Kilby (1560/1-1620), Rector of Lincoln College, had Sampson's Midrash ha-Mekhilta bound in Oxford together with two other Rabbinic works, Midrah Rabot and Biur al Ha'Torah by Nachmanides, both printed in Venice 1545 by publisher Marco Antonio Giustiniani. Both contain Kilby's signature and the work by Nachmanides contains marginalia in Kilby's own handwriting. 7

Reflections on the History of the Oxford Mikvah in the 19 th century In celebration of ten years ... more Reflections on the History of the Oxford Mikvah in the 19 th century In celebration of ten years since planning approval was granted for the building of the first Mikvah (Jewish ritual pool) in Oxford in over 800 years The modern established Oxford Jewish community dates back to 1842. In 1845, an Anglo-Jewish provincial survey by Chief Rabbi Nathan Adler (1803-1891) documents a community in Oxford that includes a paid shochet (ritual slaughterer), 4 families and 20 individuals. The synagogue was in a private room in a house. As Jewish tradition stipulates that an important feature of a Jewish community is the building of a Mikvah-taking precedence even over the building of a synagogue1-a further point in the survey requests the status of a Mikvah in Oxford. It is most interesting that in the survey, the question regarding a Mikvah elicited a response from the community 'not yet'. Professor David Lewis (1928-1994) notes in Jews of Oxford that other similar size provincial Jewish communities responded to the Mikvah question with a simple 'no'. He gives credit to the founders of the modern Oxford Jewish community for having the vision, desire and hope that one day a Mikvah in Oxford would in fact be built.

The development of Kol Nidrei Through the lens of Hebrew manuscripts at the Bodleian Library Kol ... more The development of Kol Nidrei Through the lens of Hebrew manuscripts at the Bodleian Library Kol Nidrei, the opening communal prayer for the annulment of vows at the onset of Yom Kippur, is one of the most familiar prayers of Yom Kippur. The text according to the Ashkenazic tradition states the following: 1 All vows, 2 and things we have made forbidden on ourselves, and oaths, and items we have consecrated to the Temple, and vows issued with the expression "konum," and vows which are abbreviated, and vows issued with the expression "kanos," that we have vowed, and sworn, and dedicated, and made forbidden upon ourselves; from this Yom Kippur until next Yom Kippur-may it come to us at a good time-we regret having made them; may they all be permitted, forgiven, eradicated and nullified, and may they not be valid or exist any longer. Our vows shall no longer be vows, and our prohibitions shall no longer be prohibited, and our oaths are no longer oaths. Until this point say three times. 3 And 4 it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them, seeing all the people were in ignorance. 5 In this essay, I will look at the development of this prayer through the liturgy found in the manuscripts at the Bodleian Library. The variations, erasures, and corrections of the prayer in the manuscripts give an insight into the history of the Kol Nidrei prayer and the controversies surrounding it-whether it should be said or not; if it should be said, whether the vows it refers to pertain to the past year or the future year; if the vows do pertain to the future, what the precise wording should be; whether it should be said in Hebrew or Aramaic. These controversies are reflected in the manuscripts with the following variations: a. one completely omits Kol Nidrei; b. Kol Nidrei is written in Aramaic; c. Kol Nidrei is written in Hebrew; d. Kol Nidrei recited rescinding past vows; e. Kol Nidrei recited in a form rescinding future vows; f. the Kol Nidrei prayer is corrected from the past tense to future tense. Tradition not to say Kol Nidrei This all-important text of Kol Nidrei, considered by many today to be the symbol of the Yom Kippur service, is not mentioned in the Torah, nor is it instructed explicitly in the Talmud that one should annul one's vows on the eve of Yom Kippur. The earliest liturgical text with the mention of Kol Nidrei is in the Siddur of Rav Amram Gaon (810-875), where he writes: 6 One goes barefoot to the synagogue and takes out the Torah scroll and recites Kol Nidrei three times. While Rav Amram mentions it, indicating it as a Gaonic period tradition, he writes that the Babylonian academy viewed this as a foolish custom and forbade its recital. 7 Rav Natronai Gaon (853-856) and Rav Hai Gaon (889-896) both testify that Kol Nidrei was not recited in the two Babylonian academies. Natronai testifies, however, that in other countries it is said. Rabbi Nissim ben Reuven of Girona (1320-1376) In the medieval period vows appear in the form of expressions of commitment, as in the following two cases:

The leafy entrance to the Oxford University Botanical Garden, framed by the serene classical arch... more The leafy entrance to the Oxford University Botanical Garden, framed by the serene classical architecture of the Danby Gate, fronted by ornate rose gardens, marks the gateway to an escape from Oxford's busy High Street, where buses and cyclists jostle to make their way through the city. This tranquil spot remarkably also hosts one of three Jewish heritage plaques in Oxford, commemorating the existence of a Jewish cemetery in medieval times and can be found on the right hand wall behind the Danby Gate, the main entrance, to the Gardens. The Jews arrived in England with the Norman Conquest in 1066, and the Domesday Book that was completed in 1086 recorded a Jew living in Oxfordshire. We don't know exactly when the Oxford Jewry was founded but at some point St. Aldate's become known as Great Jewry Street, and a nearby street was called Little Jewry Lane with many Jewish homes in close proximity, indicating a flourishing Jewish community. The presence of an established Jewish community is reflected in the existence of a synagogue on Great Jewry Street, founded by Copin of Worcester in 1228, currently the site of the Archdeacon's house in Christ Church College, and a cemetery on the site of what is now Botanic Garden. This essay will focus on the cemetery, its history and its status in Jewish law.

was born around 1220 into one of the most distinguished Jewish families of the Middle Ages. His n... more was born around 1220 into one of the most distinguished Jewish families of the Middle Ages. His nephew, Moses ben Jacob, who experienced the expulsion of the Jews from England in 1290, documented his family tree on the pages of a Siddur (prayer book) that he brought with him from England. According to this family tree, the family was a descendant of Rabbi Shimon ben Isaac Hagadol (the great) of Mainz (c. 950-1020), whose poems (piyutim) were included in the Hebrew prayer book. 3 The first to settle in England was Moses of Bristol ben Isaac who subsequently moved to Oxford where he died around 1184. Moses of Bristol and his wife Belaset or Rachel had three sons: Shimon, Isaac and Yom Tov, author of Sefer Hatenaim (the Book of Conditions), a text on Jewish law and grammar. Rabbi Yom Tov had a son Moses (d. 1268) who was a great rabbinic scholar, quoted among the works of Tosafists, 4 and author of Sefer Hatamim vehaneginot, an important work on Biblical punctuation and accentuation. Reflecting his stature, Moses, grandson of Moses of Bristol, is referred to in the records as Magister Mosseus of London. Moses married Antera daughter (fil') of Jacob, sister of Tosafist Rabbi Eljah of York, 5 who was killed in the massacre in York in 1190. Together they had six sons: 1. Rabbi Elias or Elijah, the subject of this essay 2. Jacob (d. 1277), who is known for selling a property in Oxford to Walter de Merton, which became the nucleus of the current day Merton College. 3. Deulecresse (d. 1269), whose son was the last Archpresbyter of English Jewry. 4. Rabbi Berachiah or Benedict of Lincoln, a prominent rabbi whose Jewish legal rulings are quoted in rabbinical works. 6 He was arrested as part of the blood libel relating to the death of Hugh of Lincoln in 1255 but subsequently released after the intervention of the mother of Hugh who declared him innocent. 5. Vives (d. 1274). 6. Hagin (d. 1280) who lived in Lincoln and in 1257 was appointed Archpresbyter of English Jewry. Life Elijah was born around 1200 7 in Oxford or London and died in 1284. He is known in Hebrew as Rabeinu Elijah Menachem and in secular records as Magister Elias fil' Magistri Mossei of London. He became one of the greatest Talmudists and legalist in medieval England before the expulsion, having studied under the tutelage of three prominent teachers: his father Rabbi Moses ben Yom Tov, Rabbi Benjamin of Canterbury (Cambridge?) 8 and outstanding French Tosafist Rabbi Samson ben Avraham of Sens (c. 1150-c.1230), who was among the 300 French and English Jews who immigrated to Israel in 1211 and a known opponent of Maimonides. A manuscript copy of his work on the Talmud tractate Bechorot is in the Bodleian library. 9 Elijah's father Moses, grandfather Yom Tov and great grandfather Moses of Bristol all lived and had prominent residences in the Oxford Jewry around what is today called St Aldates.

One of the main features of the city of Oxford is the rivers and the punt, a narrow and shallow b... more One of the main features of the city of Oxford is the rivers and the punt, a narrow and shallow boat that transports people along the river mainly for pleasure directed by a long pole that would be inserted in the water to the riverbed and thereby push the boat along. A similar boat is the gondola in Venice, Italy, whereby a person would ride a boat with a long paddle that would serve also as a mode of direction though the Venice waters are considerable deeper to be used as a way to push the boat. Although the punt is usually on shallower waters than the gondola they are nevertheless very similar in their operation.

Isaac ben Moses lived on the site of Oxford Town Hall until around 1229. Copin of Worcester (d. 1... more Isaac ben Moses lived on the site of Oxford Town Hall until around 1229. Copin of Worcester (d. 1235) had four sons, Bonamy, Josce, Vives and Abraham. He did business with David of Oxford and acquired a property from the Priory of St Frideswide that became the synagogue on the site of what is now Christ Church College. Bonamy and Vives were part of the Parliament of the Jews in 1441 held at Worcester. Abraham's wife was Joya and they had a son Bonefey. Josce had four children: Jacob, Benedict, Bonamy and Moses. Copin of Oxford (d. 1252) son of Bonefey (d. 1238). His two brothers were Bonefey and Batekin. His wife was Mildegod and had son called Jacob and daughter who married Benedict. Copin was prominent member of Oxford Jewry, one of local representatives at the Parliament of the Jews in 1241. He was suspected of coin clipping in 1238 but subsequently cleared. Gamaliel of Oxford, son of Rabbi (Magister) Meir or Milo, had a brother also called Meir who married Rose. In 1250 he was suspected of coin clipping before being exonerated. He moved to London by 1257. Gamaliel son of Aaron of Oxford, had brother Elias, and moved to London and lived in Wood Street, corner of Lade Lane. Lambard of Cricklade (d. 1277) was an Oxford financier 'the King's Jew' from Cricklade, Wiltshire, before moving to Bristol and then Oxford. Was accused of coin clipping and imprisoned. Owned much real estate in Oxford including what later was called Moyses Hall on Pennyfarthing Street. It's been suggested that modern day Lumbard Lane was formerly his property. He had two sons, Bonefie and Solomon. Solomon married Joilette, daughter of Lumbard of Marlborough and granddaughter of Solomon of Marlborough, who converted to Christianity. Older son Bonefie was at the time of the expulsion Oxford's wealthiest Jew, though was imprisoned in 1290 for an offence to do with the forest (hunting?). In the Middle Ages, there is recorded a Meir of Cricklade. Jacob le Eveske (Cohen) (d. 1279) was a magnate and son of Benedict le Eveske, a prominent London Jew, and brother of Elias le Eveske, Archpresbyter of English Jewry 1243-1257, who appealed in 1254 for permission for the Jews to leave England, before becoming an apostate. In 1244 Jacob was appointed a chirographer to the London Archa and the king granted him in 1246 the house of St Aldate's (Fish Street), currently part of the site of what is now the Post Office. In 1273, he travelled to Gascony without permission and gave the key to the chirograph chest to his son. He lost his properties as punishment, subsequently was imprisoned in Tower of London in 1275 and died in 1279. His son Benedict owned the house on Fish Street at the time of expulsion in 1290. Master Moses of Bristol (d. circa 1186) was a rabbinical scholar and direct descendent of Rabbi Shimon the Great of Mainz, whose contributions include liturgy that is still part of the prayer book, as well as relative of the great exegete Rabbi Shlomo Yitzchaki, known as Rashi He had two sons, Yom Tov ('Simeon') and Isaac. Yom Tov, son of Moses of Bristol, was author of Sefer Hatenaim (the Book of Conditions), a text on Jewish law, and had two sons, Magister Isaac and Master Moses of Oxford, later known as Moses of London (d. 1268). Magister Isaac married Slema and they had three sons, Moses, Abraham and Meir. Master Moses of Oxford (d. 1268), known also as Rabbi Moses of London and Moses haNakdan, was disciple of his illustrious father Rabbi Yom Tov, as well as the Tosafist Rabbi Shimshon ben Avraham of Shantz, known as Rash mi'Shantz, and Rabbi Benjamin of Canterbury. He is considered a very important scholar in medieval Anglo Jewry, born in Oxford in Moyses Hall (currently the site of 14 Pembroke Street). He is author of Darchei Hanikkud Vehaneginot (The system of punctuations and notation), last published in 1929, and the respect given to his scholarship is evidenced by the appellation given to him 'the mighty one of the world'. His Jewish legal opinions are cited in prominent Jewish legal compendium Mordechai. Moses of Oxford had six children: Cresse (1269); Vives (1284); Rabbi Elias Menachem (d. 1284), who lived in London; Benedict, known as a Tosafist Rabbi Berachiah of Nicole; Hagin, who settled in Lincoln; and Jacob (d. 1277), who moved back to Oxford and became known as Jacob of London in Oxford. Rabbi Elias Menachem (Magister Elias fil' Magister Moses), known as Rabbi Elijah Menachem of London (d. 1284), was son of Moses of Oxford, and a renowned Tosafist, as well as a physician. The Tosafist commentary on the Talmudic tractate of Rosh Hashana is attributed to him. Jacob of London, and his wife Hena, had at least three children, Moses, Benedict and Antera, married to Benedict le Eveske. Jacob owned much property in Oxford and lived most likely in Jacob's Hall on Fish Street (St Aldate's) with solar facing the Great Bailey (Queen's Street). In 1267, he sold some of his properties, one of which was sold to Walter de Merton, which became part of Merton College. His wife inherited his wealth in 1277 but Queen Eleanor claimed that the king granted her, when in Gascony, all the 'profits' of the town of Oxford, which included all the property of the deceased Jews and Hena had to struggle to keep a dwelling for herself. Rabbi Berechya ben Natronai Ha-Nakdan (13th century) is nephew of Rabbi Benjamin of Canterbury, often quoted in medieval Rabbinical writings. Berechya is believed to have lived in Oxford at least temporarily in the 13 th century and is author of Mishle Shualim (Fox Fables), manuscripts of which exists at the Bodleian Library (Neubauer, Cat. Bodl. Hebr. MSS. No. 1466, 7). Another work of his is Sefer Hachibbur (The Book of Compilation), on the works of Saadia Gaon, Bahya ibn Pakuda, and Solomon ibn Gabirol, quoted by Rabbi Moses ben Issac ha-Nessiah of London, in his Sefer ha-Shoham, part of which was published at Oxford in 1882. Other works are Dodi Veechdi (Uncle & Nephew), a Hebrew translation of Questions Naturales (Natural Questions) by Adelard of Bath (OUP, 1920), and Koah Avanim (Virtue of the Stones), a work of Hebrew Lapidary. Rabbi Abraham ben Meir Ibn Ezra (Tudela, Navarre, 1089-circa 1167, apparently in Calahorra) travelled to Oxford in 1158 as part of his extensive travels. Ibn Ezra was one of the most distinguished Jewish scholars of the medieval period. Rabbi Yechiel of Paris (d. 1286) was born at Meaux at the end of the twelfth century and one of the most distinguished disciples of Judah Sir Leon, whom he succeeded, in 1224, as head of the Talmudical school of Paris. He is known as a Tosafist (Talmudic commentator) on eleven tractates and defended the work of the Talmud in a public dispute before Louis IX against allegations of blasphemy to Christianity made by his former disciple apostate Nicholas Donin in 1240. According to some opinions Yechiel immigrated to Israel, together with his son Joseph, after the burning of wagon loads of Talmudic manuscripts. His name appears in a Hebrew inscription, together with his son Joseph, on the 'Bodleian Bowl', held at the Ashmolean Museum, discovered around 1696 in a Norfolk moat.