UIDETHEISTORYANDOMMUNITYTHEEWS - PDF document

1 UIDETHEISTORYANDOMMUNITYTHEEWS otlands
UIDETHEISTORYANDOMMUNITYTHEEWS otlands cotlands ws cottish Council of Scottish Council of Jewish Communities Jewish Communities SECOND EDITIONDr Kenneth E Collinswith Ephraim Borowski and Leah Granat Jewish & Scottish Identity Brief History of the Jews in Scotland The Contemporary Jewish Community Summary of Jewish Beliefs & Practice otlands cotlands 9 7 8 0 9 5 5 9 0 2 1 0 9 SCOTLANDS JEWS Scottish Council of Jewish Communities cottish Council of Jewish Communities: www.scojec.org Scottish Council of Jewish Communities: www.scojec.org S S cotlands J J ews UIDETHEISTORYANDOMMUNITYTHEEWSCOTLAND CON D EDITI ON Dr Kenneth E C ollins ith Ephraim Borowski and Leah Grana t Scottish Council of Jewish Communities Scottish Council of Jewish Communities www.scojec.org www.scojec.org © Scottish Council of Jewish Communities & Dr Kenneth E Collins, June 2008ISBN 978-0-9559021-0-9Published by the Scottish Council of Jewish Communities Jewish Community Centre 222 Fenwick Road, Giffnock, Glasgow G46 6UE www.scojec.orgThe Scottish Council of Jewish Communities (SCoJeC) is Scottish Charity number SC029438Cover, Design & Typsetting by Jqs Design: jqs@jqsdesign.netPrinted by Reid Printers Limited, Blantyre, Glasgow. SCO TLAND’ J ontentsIntroduction 4 Foreword 5ABBI J ONATHANACK IRSTINISTERLEX S ALMOND Jewish Identity in Scotland 7 P ROF D AVID D AICHE RNESTEVY ALPH G LASSERABBIYRILARRI HAIMERMANTJewish History in Scotland 15The Contemporary Community 32Judaism: A Brief Account 37Jewish Concerns 46NTERFAITH A CTIVITY D ISCRIMINATIONANDNTISEMITISM EALTH C MPLOYMENTJews in Scotland: the 2001 Census 56ARLENA S CHMOO The Queens Park Windows 60Scottish Jewish Resources 70 J EWISHRCHIVESENTR Glossary 73Bibliography/Further Reading 76Ten Year Jewish Calendar 78 SCoJeC dele g ation C h u r c f Scot Mo d erator Sheila h Kestin g , 200 7 ntroduction about health employment and contemporary antisemitism . There also a newly written overview of Jewish beliefs and practices, and an ima g inative ntroduction to Jewish customs throu g h an explanatory account of John K C larks spectacular stained- g lass windows, ori g inally created for Queens Par k S ynagogue, and now housed in Giffnock and Newlands Synagogue . The Jewish encounter with Scotland is essentially a product of the past two centuries, an d d uring t h is time t h ere as een consi d era e ref l ection n t h e

2 questions of Jewis h i entity in Scot l
questions of Jewis h i entity in Scot l an an d t e Scottis h i entity of i ts Jewis h citizens. A new s h ort essay on t h is su bj ect is accompanie d b num er of extracts from b oo we ll - k nown Jewis h Scots. h is e d ition as een pu bl is d e Scottis h Counci l of Jewis h C ommunities, with the aid of a g rant from the Scottish Government. The C ouncil is the umbrella or g anisation representin g the Glas g ow, Edinbur g Aberdeen, and Dundee communities, as well as the Jewish Network of Ar g yll nd the Highlands, and Jewish students studying in Scotland. The Council h as active l y engage d in t h e many issues t h at Scot l an h as a dd resse since t h e sta ment of t h e Par l iament an d d evo government at Ho l yroo , an d h as d muc h success in ensuring t h at Jewis h concerns are un d erstoo in a positive manner. Muc h of t h e cre d it for t h is success is d ue to t h e Counci l s Director, E p h raim Borows k i, w h ose vision for t h e Counci l was rewar d e d wit h t e recen t a ward of an MBE. His work is abl y supported b y the Councils Public Affairs O fficer, Leah Granat, whose drive, ener g y, and attention to detail have ensured ewish input into all the vital areas of contemporar y concern.ENNETH C OLLIN C hie S ir h a n k s mee ts e t h en First Minister Jac k McConne ll n a visit to the Scottish Parliament , 2007 5 I have lon g been impressed by the Jewish communities of Scotland. ey ave com b ine stron g l ty to our Jewis h fait h an d way of l ife, wit h a d eep attac h ment to Scottis h cu l ture an d i entity. T h ey ave onoure classic principle set out twenty-six centuries ago by the prophet Jeremiah, to  seek the peace of the cit y to which y ou have travelled and pra y to God on its b e h a l f, for in its peace you wi ll fin d peace. T h at com b ination of inte g ration wit out assimi l ation as een t h e d e l icate l ance ews ave striven to a c h ieve, an d Scottis h Jewry h as one just t h at It is an enthrallin g story to read of how Jews came to Scotland, s ett d an d b t communities aroun d syna g o g ues, we l fare institutions an d e d ucationa faci l ities. T h e first arriva l s an d successive waves of newcomers h a d to strugg l e against great d ifficu ties, earning t h e l anguage, fin d ing jo b s, nd braving sometimes hostile attitudes. They were

3 able to do so not least b ecause of th
able to do so not least b ecause of the way Jews helped one another, throu g h friendly societies, fare oar s an d ot h er communa l institutions. T h e princip l e of kol Yis r ae areivin ze h b e-ze co ll ective Jewis h responsi b i l ity, ma d e a rea l d ifference to p eoples lives, easing the inevitable pains of adjustment . This latest edition of the b y now classic Guide to the histor y of Jews in Scot l an is a won d erfu , informative intro d uction to a communit y t at as d outstan d ing spiritua l l ers, ay peop l e w h o h ave ac h ieve d istinction in many fie ld s, an d synagogues of great arc h itectura b eauty an d h uman warmth. Scotlands Jews have written a notable chapter in the histor y of our p eop e. Ma y t y , an d t e institutions t h e y h ave t, continue to f l ouris d may t h e Divine Presence continue to bl ess a ll you d o . In admiration and with my warmest good wishes, S ACK F irst Minister A l ex Sa l mon earns about Chanukah durin g a visit to Ca ld erwoo Lo d ge Jewis Primar y Sc h oo , 200 7 SCO TLAND’ J am delighted to introduce this timely new edition of S cotlands Jew s . The stor of how Scotlands Jewish popu ation succee d e d in esta bl is communities a cross t h e country is a fascinating part of t h e ric h tapestry of Scottis h h istory. It is a h e l pfu ustration of h ow Scot l an tru l y as een, and remains, a countr y of man y cultures, faiths and beliefs. But this book does far more than look to the past, it also provides practica information a b out Ju d aism an d t e issues affectin g Scot l an s Jewis h c ommunities to d ay, w h ic I am sure wi ll prove h ig y usefu l to l oca aut h orities, schools, hospitals, other public bodies and the wider public who may not be aware o f the contribution Scottish Jews have made to the development of our nation. Scot is a ric h mix of peop l e of d iverse roun s, an d everyone h as t h eir part to p l ay in weaving t h e tartan of Scottis h society. As t h e Dec l aration f Arbroath famously states c um non sit Pon d us nec d istinccio d ei et Greci, Scoti aut A n g lic , which translates as there is neither bias nor difference between Jew or G ree , Scot or En gl is , a sentiment w h ic d emonstrates our s h are past an d provi es inspiration for t h e future for a ll of Scot l an s communities . One of t h e foun d ing princip

4 l es of my Government is t h e reso l u
l es of my Government is t h e reso l ute l n a One Scotland of man y cultures, faiths and beliefs … a belief that all of us, ardless of back g round, have our pride in bein g Scottish woven into the comple x e up of our in d ivi entities. Scot s ews wi ll un d ou dly h e l reinforce t h is important message. It wi a so l p us to un d erstan e nee d to achieve a Scotland where diversity is celebrated and seen as a strength not a w eakness. I am confi d ent t h at Scottis h Jews wi ll continue to b ui on t h foun ations of t h is impressive l egacy of w h ic ey, an d our nation, can b e rig h t p rou ex l ewish Identity in Scotland NTRODUCTION h i ldh . He p ointe out t h at is is entit l e d T w o orld , an d not B e t ween Two Wor lds … h e never consi d ere at t h ere was an y d otom b etween the Jewish and Scottish. Indeed he felt that his famil , led b y his fathers life-long search for a synthesis of the best of Jewish and Scottish th oug t an d practice, in h a b ite b wor ld s simu l taneous h at synt h esis was assiste d b y t h e fact t h at Jews an d Scots s h are many of t h eir attitu d es to l ife: a stron g b e l ief in e d ucation, a reverence for t h Hebrew Bible, and the stru gg le to maintain distinctiveness in a sometimes u nfriendly world. As a result the Jewish contribution to the professional and tura l ife of Scot l h as een wi d e l y a d mire an d appreciate d Scot h as esc h ewe e American mo d e l of t h e me l tin pot in its approach to the assimilation of its minorities. In a meltin g pot all d iversity is stirred away; pattern becomes slud g e; everythin g becomes the s ame, as all difference is dissolved. Often the only alternative suggested is a society of segregate d communities, iso l ate an d g ettoise minorities eac incommunica d o in its own si l o, as t h ey are apt l y terme d , fermentin g That is the model of multiculturalism that the Chief Rabbi suggests in is atest e Home We Bui ld To g et r , may well have run its course. r r icies t h at regar d a b e l iefs as of equa va l i d ity an d so immune from criticism cause h arm vin ue t h at creates society. Scot l an h as adopted a different and more durable model of multiculturalism, and its diverse communities have joined with politicians of all parties in uniting b e h e campaign forOne Scot l an … Man y Cu l ture h at is w h at is increasin g

5 l y reco g nise as t h e Scottis h mo
l y reco g nise as t h e Scottis h mo d e l … t h e t artan, with its intersectin g pattern, each thread visible as itself a g ainst the b ack round, but all holdin g to g ether, not despite their intersections, but b ecause of t h ose intersections. A tartan is a esign ma d e wit h two or more al ternating s of co l our t h at com b ine, vertica ll y an d h orizonta y, to form a c pattern. It is t e very d esi n of t h e tartan, wit h its d iver ence, ifference, even disa g reement, that holds it to g ether, enablin g the different colours and different directions to combine to form a single whole. A cloth of p ara l t h rea s, y contrast, is no c l ot ; it simp l y fa ll s apart. D urin ows year as European City of Cu ture in 1990 t h e l ocal communit y mounted a ver y ambitious Festival of Jewish Culture. In Jewish Arts Anthology , we attempted to examine what is Jewish about ewish culture in a Scottish context, and concluded that there could be no s imp d efinition. T h ere is on l y a po l yc romatic mosaic of w h ic e Jewis h T he Jewish Lads and Girls Bri g ade Pipe Band leading the annual Jewis ex-servicemen’s para d e, Arm ce Da y , 200 7 SCO TLAND’ J ommunity is as much a part as any other. For example, the Glas g ow Jewish L ads and Girls Bri g ade has lon g been proud to have the worlds only Jewish b agpipe , an d t l ate Dr Art h ur S h en in, a we ll - k nown an d respecte d psyc iatrist, committe d h is own somew h at etero ox Art h urise Version of the Bible to broad Scots : Ye see, Goad wis a novice when She makt oor heaven , S h contracte d tae f inis an d rest on d ay seven; F ur a start it wis d ar an d g ot Her a worrie d … t wisnae a job that wis meant to be hurried. T hus have Scotlands Jews been proud to adopt Scottish themes as their own. atriate Scottis h Jews in Israe l h ost an annua l Burns Su pp er ete wit h t e toast to t h e ( k os er) aggis, accompanie d b y copious q uantities of Irn Bru, w h ic J erusa em Pos t so l emn assure d its rea d ers few years a g o was a k in of Scottis h c ampa ne! Jews in Israe l are a l so ery aware of the Scottish presence in the Holy Land, thou h aware too o f the reasons why that presence be g an … in a usually futile attempt to c onvert the Jews. The Jewish presence in Scotland has never been great in numerical terms, always less than half of one percent

6 of the population, and although i n d
of the population, and although i n d ivi Jews h ave ive in Scot l an for a l itt e over t h ree years h e l argest Jewis h communities in E d in urg an d G asgow are l ess t h an two h un years o ld . Now t h e community is aging, an d wit h few youngerpeop e aroun d , t h e pro bl ems of provi d in a Jewis h environment for t h ose sti h ere wi ll b ecome acute. T h e k e y issue to d a y for Jews in Scot l an is t h maintenance of Jewish identit y in an open societ y where antisemitism has rarel been a feature of Scottish life.The Scottish encounter with Judaism has had man y points of c ontact. Mission was at the heart of the earlier relationshi p between Scots a n d Jews, an d missionaries at h ome an d a attem p te to use t h e Jewis h d esire for me d ica care an d a mo d ern e d ucation to evange l ise an d prose l ytise. i l e unsuccessfu l as a pro j ect, t h is missionary activity create a b e l ief in h e Jewis h community t h at Scottis h C ristians were attac k in e very core o f Jewis h i entity, t h e ue t h at d h e to g et er a peop l e scattere d t rou g enerations of diaspora. Nonetheless, Jews and Scots have both g ained from their interaction d urin the past two centuries. Out of our many shared traditions have come tolerance and mutual respect, and the years have brought each a better D avi a i c in Scot an nderstandin of the sensitivities of the other. One remarkable achievement o f the Jews is in maintaining a distinctive identity and vision of the future, s urviving as a people scattered across many countries, with their common l anguage, He b rew, use d main l y in prayer. The Jewish time line has been remarkabl y persistent, and Jews in S cotland have g ood cause to be proud of the twin strands of their identit y … t mosai c in t tartan ! AVIDAICHES AVIDAICHESMEMOIRHISFATHER ABBI ALISAICHES ABBIDINBURGH EBREWONGREGATION 1919-194 5 H e was , h owever a Scottis h ra bb i , more a nd more regarded as the Scottish rabbi, and his l oyalty to Edinbur g h was part of a lar g er feelin g for S cot . He k new t h e Fife coast from h is annua l s ummer l i d ay t h ere; new a b out t h e cities b ecause of his lecturing there. But what abou t t he Hi g hlands and Islands? He once recited to his h i ren Tc ernic ows s He b rew version ofMy earts in t h e Hig hl an s, my h eart is not h ere, y h e

7 arts in t h e Hi s a-c h asin d nd fina
arts in t h e Hi s a-c h asin d nd finall y , in 1934, he decided that the famil y should take their annual ummer holiday in the Hi g hlands instead of the East Neuk of Fife. So the y rente a cottage j ust nort h of Ky l e of Loc h a l s h , from w h ere t h ey visite d ye. An d t e fo ll owing year t h ey too k a sma ll h ouse in G l en uig, a l most inaccessible except by boat up Loch Ailort into the Sound of Arisaig and G lenlui Bay or by walkin g a seven-mile path (there was no road then) from Loc ort station. Here t h e ra bb i wou ld sit by t e romantic western s h ore d watc h t e sunset; or h e wou ld wa lk up t h e g l en wit h a b oo in h is s o that he could sit on the grass or on a rock when he felt tired and read. On t he Sabbath he would sit b y the water and read that da y s portion of the Law from his Hebrew Bible, and as the sun set, sin g quietly to himself a Hebrew s ong a b out E l i j a h e prop h et returning one d ay to h is peop l e, a tra d itiona s ong to accompany t h e en d of t h e Sa bb at on Satur d ay nig h t. For some years h enceforth the rabbi and his family were annual visitors to the Highlands. S omehow the Hi g hlands scenery and Jewish feelin g came to g ether in his mind easi y an d spontaneous l y. His fee l in for E d in d erive ori g ina y from h is stu d ent researc h es into Davi d Hume an d t e Scottis h En l ig tenment. For t he Highlands he had no such literary preparation. But he did buy a tartan- b ound cop y o The Lad y of the Lake on a visit to the Trossachs in 1 9 21 and read it aloud to his children. He liked poetry with a stron g and re g ular metrical b eat an d firm l ines.So t h e ra bb i w h o was to give h is name to Daic es Braes h a d t rodden the Road to the Isles. It is strange perhaps to think that David SCO TLAND’ J ume and his fellow thinkers of the Scottish Enli g htenment had no interest i n t h e Hi ghl an s an d consi d ere e Gae l s to b e a wi ld an d primitive peop l e ( a l t h one of t h em, A d am Fergusson, was h imse f a Gae l ic spea k er). T h is iew, owever, was mo d ifie b y Macp h ersons ssia regar d e d as genuine b y some if not all the Edinburgh literati, who believed it showed the simple nobilit of a primitive people. The rabbi probabl y took an Ossianic view o f t h e Hi ghl an ers. His persona l experience of t em was l imite to b rief

8 ractica conversations wit h s ers an
ractica conversations wit h s ers an d b oatmen ut is Euro p ean ducation had left an Ossianic residue. He was rather taken aback to discover i n a remote corner of Wester Ross a Jewish tailor who catered to the needs o f t h e l oca s, an d spo k e Yi dd is an d Gae l ic wit h virtua ll y no En gl is . T h is represente a synt h esis h a d never b argaine for. No so itary Jew l iving part from a Jewis h community cou ld l a fu ll Jewis h re l igious ife, so t h is as not really an example o f Torah im derech eret z [the synthesis of Judaism w ith everyday life]. And the repudiated g hetto lan g ua e preserved in Gaelic - spea Scot l an ! He to ld t h e story as an amusin g o ity.From the essay ‘Promised Lands’ in Two Worlds, Canongate Classics, Edinburgh, second edition, 1997.David Daiches (1912 - 2005) was a Scottish literary historian and literary critic, scholar and writer. He founded the English Department at Sussex University, and from 1980-1986 was Director of the Institute for Advanced Studies in the Humanities at Edinburgh University.ALPHLASSEREscape from bein g a Jew was of course an immature idea. Identit y w as in t h e marrow, in t h e veins. I refuse d to b e l ieve it. F l i t from i t w as to see k a specia l anaest h esia of t h e spirit, an erasure of sensi b i l ity, akind of death. No wonder many traditional Jews believed that, if a son or d au hter married out, the mourners prayer, Kaddish, would be said. I would u n d erstan h at in l ater years w h en I h a d b e g un t h e roa d b For t h at return j ourney I wou ld h ave to l earn a specia l un d erstan ing over again … an d l earn it d ifferent y. In ritua l or o b servance a l most ever y w ord, ever y s mbol, would be deepl y interfused, and are so still, with bitter - sweet memories of childhood days when I clun g to my mothers lon g black a pron … even now my fin g ers remem b er t h e fee l of t h e s h iny worn cotton, w arme b d y, wrest l ing wit h t d ness of l ife, wit h s d ows t h at prefigured the menace of the future; sadness that would not be put to rest. I still remember father tellin g me, his voice full of pride mixed with sorrow, h ow at t h e first Se d er, or Passover feast, after m y b irt , w h en I was on ly a few w ee s o ld , l me on a e t h e ta bl e, so t h at I s h ou sor a tmosp ere … t h e foo d scents, t h e b iant

9 star l ig t of t h e can dl es, t h e p
star l ig t of t h e can dl es, t h e prayers a nd the chantin g , the family united in dedication. Slowly I would learn to placate memory, allow it to come and g o, lessen its g rasp.Bits of t h e Gor b a l s were forgotten, trut h s it h a d taug h t me, w h ic w h ave ma d e ife easier, or l ess k e l y to h urt, if I h a d ta k en t h em to h eart.  in Scot an hey returned in unexpected form and cau g ht me unawares. Since, in the orbals, everyone I knew lived on the insecure mar g in between sufficienc y a n d starvation, no-one possesse d anyt h in wort h covetin g , or even noticin g , o t h e on l y t h ing of va l ue a person possesse d was h imse f. You h a d to va l ue im for his qualities … there being nothing else … and that value, the proper respect for himself alone, was his due. Foolishly, I had for g otten, or chosen not to notice, t h at t h is new wor ld d i d j u d ge you b y your possessions . H ere, se l f enquiry h as ta k en me d eeper t h an I ever imagine d , to s how me that nothing, no perception, no vision, be the light however powerful a nd the ima g es hard-ed g ed and seemin g ly unambi g uous, will ever answer the q uestions t h at possesse d me w h en I l eft t h e Gor b a l s to cyc l e to Oxfor d l a go. Yet t h e ine l ucta e pursuit remains in comman d , intransigent as a l ways, d of course no sett l ement, no h a l ting p l ace wi ll ever b e foun d . An d Gor b a l works on the spirit implacably … how could it be otherwise? … still kneading t he ori g inal clay, continuin g its questionin g , the Sphinx constantly chan g in e terms of t h e ri ddl e, never to b e so l ve . T h e temptation g rows … more d angerous t h an a ll t e ot h ers … to create my own, an d usurp er sovereignt y o nce and for all.Ralph Glasser was born and grew up in the Gorbals in Glasgow. As a psychologist and economist he campaigned against the destruction of traditional communities. His Gorbals trilogy tells of his  ight from its constraints; his search for the values it represents is described in the  nal volume, Gorbals Voices, Siren Songs (Chatto & Windus, 1990).ANTORRNESTEVYOver t h e past few years man k in h as ma d e reat steps towar d internationa peace. Yet a l ot more nee d s to b e one. In mo ern society we continue to witness xeno ph o b ia … t h at unfoun d e d fear an d resentment of t h e s tran er and the

10 minorities that live amon g us. This f
minorities that live amon g us. This fear arises from the fact that t he stran g er challen g es our supremacy. His hard work brin g s success of which we a re envious, resentfu l of t h e fact t at is existence c h a es our status. M inorities are not completel y blameless. Sometimes the y do not easi y inte g rate into society; my own fami l y in Bratis l ava was g ui ty of t h at. S e l f-segregation enforces unfoun d e d fears an d h osti ity wit h in t h e greater community. Each person must be part of society, without giving up his identity, values and traditions. And each person must reco g nise the validit y o f eac h ot h ers l iefs an d re l i g ions. T h ere is a fun d amenta h uman ri gh t to b e as d ifferent from eac h ot h er as we p ease … eac h h uman eing is unique. I of see k ing conformity, we must turn t h e w h o l e t h ing upsi d e d own nd recognise that differences can be wonderful in adding colour and spice t o our lives . D iversit b e t h e norm. If y ou want a ric h an d fu ll societ y , t h everyone s h ou h ave t h e rig h t to t h eir own l itt e pecu l iarities. T h e more co l our here is, the more beautiful the world becomes. Different p eo le learn from each o ther, and their lives are enriched. In Glas g ow I have learned many thin g s fro m The Single Light – launch of t R ev Ernest Lev y ’s memoirs at t h e cottish Parliament , 2007 SCO TLAND’ J the Scots, and I hope that they have learned somethin g from me. Only to g ethe c an we build a bri g hter and safer world. Bratislava was a diverse communit y b ut t h e ifferences were feare d , not ce l e b rate . Instea d of b ein enric h e d , it was d egra d an d peop l e ecame estia In the middle of July 1961, I arrived at Glasgow Central Station. For a moment, when I saw Glas g ow with its g rey, low-flyin g clouds, I thou g ht I had e a mista k e. But as we rove into Giffnoc k su b ur I fe ll in l ove wit h t e ntire area somet h ing ere d d , I l i k e d e peop l e an d t e city. For t h first time it looked as thoug h I had a g ood and securefuture a h ea of me. I h a d foun a  h ome an d sett l e d in Scot for goo d . am still in love withScotland and its people. Scot is l i k e a s l eepin b eauty: t h ere is l itt e open ly e xpressed prejudice here compared to other places, and the people lack cynicism a nd sarcasm …

11 a trait from which other Europeans suffe
a trait from which other Europeans suffer an overdose. I oncerea somew h ere t h at appiness can b e measure d e num b er of frien d a cquires. Ma k ing frien d s is not a l ways easy, b ut ere in Scot l an it seems easie r a n d on t h e asis of t h e num er we h ave, our h a iness is we ll secure d. From Just One More Dance, Mainstream Press, Edinburgh, 1998.Ernest Levy (b.1925) is a survivor of Birkenau, Bergen-Belsen, and other extermination and labour camps. He is the Emeritus Cantor of Giffnock and Newlands Hebrew Congregation in East Renfrewshire, and was awarded an OBE for services to Holocaust education in Scotland.HAIMERMANTScotland and Israel are both about the same size with about the same popu l ation. A l t h ere is muc h to b e sai d for b ein sma ll , h ave seen in t h eir sma ll ness somet h ing k e a proof of exce ll ence, an d , as if i t is not sufficient p roof, both p oint to the Dias p ora behind them to show that they are less small than is g enerally believed. Whas like us? the Scots w i as k . In Israe l t y d ont even as k ; t h e y rea h ave t h e answer. W h at s often ma dd ening to outsi d ers is t h at t h e goo d conceit w h ic b h ave of h emse ves is not entire l y unjustifie d. I was born in a p art of Lithuania which was then Poland and is now R ussia. When I was three m y famil y moved to Latvia; when I was five I was sent to sc h oo in Po l an ; at ei gh t we a ll move d to Scot l an ; at twenty I firs t  in Scot an 3 went to Israel. In Latvia I was known as a Polack , in Poland as a Lett , and in S cotland as forei g ner. In Israel, however, I was known as a Scot. In a sense I h a d come h ome uring my first year in Scot l an I was in G l asgow ut not quite of it. Outside of school hours I divided much of m y time between home and s yna g ue, and was perhaps more in the latter than the former, possibly because I foun d comfort in w h at I t h ou t of as Go d s presence, b ut main l y, I suspect, b ecause t h e synagogue, t h oug a mo d ern an d state l y e d ifice, provi d e d l ingering echoes of the old country, and it was, I suppose, a way of escaping Glasgow.Our first address was the Gorbals where Father had lod g in s with d istant re l atives, an d t e Gor b a l s, some h ow, was l ess intimi d atin an ot h er arts of town, for it remin d e d me vague l y of Dvins k . T h ere were Yi d

12 d is p osters on t h e h oar ings, He b
d is p osters on t h e h oar ings, He b rew ettering on t h e s h ops, Jewis h names, Jewish faces, Jewish butchers, Jewish bakers with Jewish bread, and Jewish g rocers with barrels of herrin g in the doorway. The herrin s in particular b rou t a stron g w iff of h ome. One h ear Yi dd is in t h e streets … more s o, in fact, t h an Eng l is … an d one encountere d figures w h o wou ld not h ave een out of place in Barovke. It was only when we moved into our flat in Battlefield Gardens that I be g an to feel my exile, for Battlefield … the area was name after t h e Batt l e of Lan g si e … was certain l y, in t h e l ate 1930s, pos h even e l egant. In t e Gor b a l s one ascen d e d to ones f l at up a d ar stairwa y s ing of urine. In Batt l efie was l ig t an d c ean iness wit h a s l ig t ouch of Dettol in the air . Chaim Bermant was a journalist, novelist and shrewd commentator on Jewish issues, both within Glasgow and beyond. These extracts are taken from his memoir Coming Home, George Allen & Unwin, 1976.HIEFABBIYRILARRIS ATE C ABBIOUTHFRIC ris, circumcision, was in t h e synagogue on Yom Kippur, an d t eth Di n allowed my non-Jewish nurse to carry me to the syna g o g ue for t he ceremony. I was born in Camphill Avenue in the district of Lan g side in Gl as ow … t h e b usiness ma g nate, Sir Isaac Wo l fson, at t h e h a l fway sta g e of h is i ll ustrious career, l ive next d oor at t h e time … an d I was to b e name d after my grandfather who had died the year before, and who had been the spiritual l eader of the Lan g side Hebrew Con g re ation As Yom Kippur is a fast d a y an d as t h e b ictions at a circumcision a re a l ways recite d over a cup of wine, t h ere is of course a pro bl em: w h o is s upposed to drink the wine? Answer: the baby! I have it on the good authorit y o f several persons who were present that when I was g iven the wine to drink, I took m y week-old arm and pushed the cup aside, as if to remonstrate at the v ery i d ea of expectin g me to d rin on a fast d ay. One d ay t h is oy wi ll b e a ra i one of t h e on l oo ers jo k e d Our famil y are direct descendents of the famous Vilna Gaon. Of course ever y Litvak Lithuanian Jew ] claims this honour, but unlike most of C hie Rabbi Cyril Harris with South A f rican President N el a n d SCO TLAND’ J them we can prove it. M y mothers maiden name was

13 Bloch and our famil y i s d escen d
Bloch and our famil y i s d escen d from t h e Gaons youngest d aug ter, Tova. Inci d enta y, we, t h e S cottish branch of the family, are known to our cousins in other climes a s t he B l o s from t he l o In Primary 3 ( in every F rida afternoon before school finished for t h e wee k , our teac h er wou ld te ll us a l ong an d exciting story. He was a marve ous raconteur an d ma d e t h e content, w h et er co p s an d ro bb ers or c owbo s and Indians, come to life. In the Scottish winter, S habba begins b efore school finishes, and I still remember havin g to put up my hand in the ddl e of t h e story to as k permission to g o h ome. I use d to won d er ow t h ose stories en d e d . My l itt e min d t h ow won d erfu it wou ld b e if on l there could be Jewish schools one day … at my school there were only three J ewish pupils out of 170 … so that we did not have to interrupt the routine and w ou not h ave to miss t h e en d of a story . Chief Rabbi Harris was born in Glasgow and grew up in Ayr and Glasgow, before embarking on a distinguished rabbinic career in London and subsequently as Chief Rabbi of South Africa from 1988. His criticism of apartheid and his support for the white population’s participation in the transformed South Africa enabled him to build bridges with the new leadership under Nelson Mandela. This extract is from his memoirs For Heaven’s Sake, published by Vallentine Mitchell, 2001. Jewis Immigrant Fami ly n Glasgow, c1900 ewish History in Scotland EWISHMMIGRATION more Jews from Eastern Europe passed through Scotland on their way to America. Besides the g rowin merchant element there were the first Jewish p rofessiona s: Louis As h en eim in E d in an d As h er As h er in G l as ow, e first Scottis h - b orn Jewis h university gra d uates. However, w h i l e some Jews were attaining prosperity, others, who had left Russia fleeing from p overt and antisemitism, formed a poorer section of the communit y In the middle o f the nineteenth cen- t ur , t h e Jewis h com-munities in E d in urg nd Glasgow were of equal size, but g raduall rowin commercia l economy of G l asgow ttracte more J ewis raders and merchants. T he bur g eonin industries of Victorian Glas g ow provided workplaces for th e Jewis h newcomers, an d Jewis h efforts ai d e d e rapi d d eve opment f pro d uction particu l ar y in t h e manufacture

14 of c l ot ing, furniture, an d cigarette
of c l ot ing, furniture, an d cigarettes. The concentration of Jews in the tailoring trade from the 1880s led t o accusations of sweated labour, char g es which community spokesmen were abl e to re b ut. Si g nificant num b ers of Jews from b ot ow an d E were invo l ve in pe ddl ing, se ll ing goo d s to t h e mining communities wit h easy trave ll ing istance. rom earl y in the nineteenth centur y , man y Jewish companies in Hambur with an interest in textiles, set up offices in Dundee; a community was esta d in 1874, an d for a s h ort time supporte d two syna g o g ues. In A b er een e new Jewis h community was t h e centre of nationa l attention just wee k s after its founding in 1893, when it successfully defended a case brought against s hechitah he local branch of the Societ y for the Prevention of Cruelt y to Animals. h rowt in t h e communities was ref l ecte first b y t h e openin g o f new synagogues. In G l asgow an imposing synagogue was opene d a G arnet in 1879, w h en t h ere were b are y a t h ousan Jews in t h e city. T h is SCO TLAND’ J syna g ue replaced the smaller Geor g e Street Syna g o g ue opened some 20 y ears earlier with room for 200 worshippers. Thou g h most of Glas g ows Jews l ive in an d aroun d t e city centre, t h e b eginnings of a Yi dd is ing ommunity in t h e Gor b a l s, just sout h of t h e River C l y d e, cou ld a rea seen. In Edinburgh, the synagogue in Park Place near Edinburgh University, d atin from 1868, was replaced by a converted chapel in Graham Street tha t w as opene d in 1898. T h e Gra h am Street Syna g o g ue was en l ar d in 1913 a n d remaine d t e main E d in urg synagogue unti l t e present synagogue i n Salisbury Road was opened in 1932. A smaller but separate communit y e xisted for some years in the Dalry district of Edinbur g h, where a g roup of J ewis waterproofers h a d sett l e d in 1880. M igration to Scot l an in significant num b ers d not rea ll y ge t u n d er way unti l t e 1890s. T h ere were a b out 2000 Jews in G l asgow in 1891, a nd this number increased to about 7000 a decade later. Scottish shipping ompanies became increasin g ly involved with transportin g emi g rants from E urope across Scot l an to America from t h e 1890s. Trave ll in con d itions b e d ifficu t; migrants passing t h roug Leit h were sometimes unfit for o nward travel, and many tr

15 avellers decided to end their journey in
avellers decided to end their journey in Scotland, joining family and friends already settled here. Some sick travellers also h a d to remain in G ow unti l t ey were a bl e to meet American h ea h requirements, an d poor an d sic k Jews b ecame a c h arge on l oca Jewis h an d paris we l fare. A l t h e 1905 A l iens Act l imite e num b er of poorer i mmigrants, more Jews continued to arrive in Scotland in the years before the First World War. About 10 000 Jews passed throu g h Glas g ow in 1908 al one on t h eir wa y to America, an d 1914 t h ere were a b out 12 000 Jews in Gl asgow an d a b out 1500 in E d in urg Some Jews arrived from other p arts of Britain, often from London, a ttracted b y local emplo y ment prospects or b y official attempts to reduce h e num b ers sett l in in t h e capita l . T h e Lon d on Jewis h Boar d of Guar d ians returne some 50 000 Jews to Eastern Europe b etween 1880 an d 1914 to tr y to re d uce tensions pro d uce b y t h e immigration. In G asgow repatriation was seen as controversial, and was only arran g ed in a few instances in order to re - u nite families divided durin g the upheavals of mass mi g ration.Outsi e t h e four ma j or Scottis h cities, sma ll er Jewis h communities w ere a l so forme d in Greenoc k (1894), a port city on t h e transmigration route to North America, and later also in such regional centres as Ayr (1904), F alkirk, Inverness (both 1905), and Dunfermline (1908).EALTHANDELFARE Jewish Welfare and Self-helpThe Jewish response to the arrival of poor and sick newcomers was theformation of a networ k of c h arita e an d we l fare institutions. T h e esta bl is d c ommunity saw it as t eir uty to cater for specifica ll y Jewis h nee d s suc h as t h e s e rvan a a t and other holy days and the requirement for kosher food. t F amiliarit with Jewish customs and the close-knit nature of the communit y  J ewis History in Scot l an made it easier, and more appropriate, for welfare provision to be provided b y theJews themselves. Philanthrop y was seen as an important activit y in Victorian t imes an d it was fe l t t h at ecreasing Jewis h re l iance on paris h re l ief wou ld re d uce ny potentia l antisemitism. h e first Jewis h we l fare c h arity in Scot l an was foun d e d in E d in in 1838, an d a G l asgow we l fare d y was in existence soon afterwar d s. T h e G lasgow Hebrew Phila

16 nthropic Society was already functioning
nthropic Society was already functioning, with its o wn medical officer, in 1858. The increasin number of Jews settlin led to a consi e increase in c h arita e activity, muc h of it l e d b y t h e immi g rants emse ves. Se l f- l p societies suc h as t h e G l asgow He b rew Benevo l ent Loan S ociety (1888) were founded by the weekly penny subscriptions of thei r members, and p rovided benefits in times of need. l p was a l so promote d b y t h e Jewis h frien dl y societies in G l asgow nd Edinbur g h. These served a social purpose, as well as providin visitors for the s ick, medical and welfare services, and financial benefits durin g times of illness, b ereavement, an d unemp l oyment. Me d ica an d we l fare faci l ities t h at met re l i g ious d et h nic nee d s were furt h er en h ance en Jewis h refugee s h e l ters were o pened in Glasgow (1897) and Edinburgh to provide temporary accommodation for newcomers, and to provide hostel facilities for onward travellers . As t h e num b er of J ews increase d , t h e oca aut h orities ma d e efforts t o we l come t h e newcomers. In G ow t h ey provi d e d En gl is l e c l asses d supporte d a m i a h wit h in t h e Gor b a l s Bat hh ouse w h en it opene d in 1886. Local Jewish welfare provision also increased. The Edinbur g h Jewish Board of G uardians was reconstituted in 1899 to co-ordinate and g ive support to the v arious Jewish welfare bodies in the cit y , and similar bodies were also formed in Dundee and Aberdeen. In Glasgow the Jewish Board of Guardians, still based a t Garnet h i rovi d me d ica an d socia l su pp ort in t h e aterna istic fas h ion of th e ay. Despite t h e nee d for a we l fare centre in t h e Gor b a l s, w h ere t h e Boar d c l ients were concentrate d , it d i d not move sout h unti l 1911. T h is encourage d t p iferation of man y sma ll Gor b a l ase arities. In 1891 an d 1892, t h e eve f immi g ration swampe d l oca resources, an d , a l t h e consi d era e su m o f £2432 had been raised in Glas g ow alone, money had to be sou ht from theRussian Jewish Relief Fund in London. J ewish welfare p rovision was a valuable addition to the sums p rovided the local authorities. However, welfare was not the onl y call on Jewish communa resources as syna g o g , Jewis h e ucation, purc h ase of b uria roun s, an d t e supp l y of k os er foo d a so d

17 to b e fun d e d . Wit h many new
to b e fun d e d . Wit h many new h arities eing forme d , t h ere was a l ways a concern at t h e Boar d of Guar d ians hat their p recarious income would be affected. There was also concern that wider Jewish considerations, such as support for the Zionist movement and for istresse Jews a b roa , w h et er in Russia or e l sew ere, mi gh t oca fare efforts. We l fare provision for d isa vantage Jews h as a l ways een seen a s a community priority, and although in the smaller communities support was u suall confined to temporar y financial assistance, b y the earl y 1960s the Jewish fare services in G l as ow covere d suc h areas as h ousin an d compre h ensive entia care for t h e e ld er y an d l earning isa d . SCO TLAND’ J Christian MissionariesPara oxica lly , one of t h e stimu l i to t h e b etter provision of Jewis h w elfare services was the activity of Christian missionary g roups. Man y J ewish social and welfare organisations were formed to provide direc t c ompetition for missionary faci l ities targete d at vu l nera e newcomers. T h ere as muc h Jewis h poverty, misery an d d isease, an d t e missionaries d an d the carrot of financial support and medical aid to entice need y Jews into the mission halls. Christian g roups devoted considerable sums to Jewish medical ief, provi d ing we ll -equippe d ispensaries an d Yi dd is spea k ing apostate d octors t h roug out t h e 1930s. Missionaries bl ame eir of success w it conversions on t h e Jewis h attitu d e to C h ristianity rou t over from R ussia. However, the y remained determined to persist in their work despite the distress and hostility that their activities provoked. In Edinburgh, the ica Mission to t h e Jews was run b y t h e apostate Leon Levison w h ose ttempts to pose as a b enefactor to t h e Jews cause d consi d era e resentment, a nd his award of a kni g hthood for services to Russian Jewish relief was widel y c ondemned.In Glasgow, the Jewish Hospital Fund and Sick Visiting Association w as foun d e d in 1899, countering missionary efforts, provi d ing money for J ews requirin g h ospita care, an d maintainin g community l in s wit h poor i solated Jews in institutions. A Jewish Dispensar y opened in the Gorbals in 1910, offering free medicines to counter similar missionary provision. It was popu ar from t h e start, quic kl y attracting 500 mem

18 b ers w h o pai d a wee kl penn contri
b ers w h o pai d a wee kl penn contri b ution. Jews and the HospitalsDespite t h e poverty of t h e Jewis h immigrants t h ere were very few J ews in t h e l oca aut h orit poor h ouses. In 1908 t h ere were on ly 75 Jews receivin statutory poor relief in all of Scotland. V isitin hours in hospital were strictly enforced before the Firs t W War, an d re l atives were not a ll owe to b ring in foo d . T h is cause d pro ems for t h e many o b servant Jewis h patients w h o require d k er foo d a n d were unfami l iar wit h t e Scottis h d iet. T h ey fe l t t h at eatin g non- k os food would be a hindrance to their convalescence and resented the restriction o n their religious observance. h e Victoria Infirmary an d t e Merryf l atts Poor h ouse, on t h e S out Si d e of G l asgow, t wit h t e ma j ority of Scot l an s ospita J ews. In 1910 t e Victoria Infirmar y turne d d own a request to provi d e food, because they did not want to establish a precedent which mi g ht commi t them to offering additional facilities to the Jewish or other communities in h e future. However, Merryf l atts, now t h e Sout h ern Genera l Hospita l , run b y t h e G l as ow Corporation, a g ree to t h e openin g of a k os itc en in 1914 which functioned for man y y ears. The rovision of hos p ital kosher meals has continued to remain a J ewis communa l priority.  J ewish History in Scotlan d Jewish Institutional CareGiven t h e sma ll size of most Scottis communities, it was on ly in G las ow that residential Jewish institutional care was a possibility. The first to b e established was the Gertrude Jacobson Orphanage, which opened in 1913 wit support from t h e G l asgow an d Govan paris h counci l s. Some parents h a d d youn g from d iseases k e tu b ercu osis, an d t ere were inevita bl family disruptions durin g the upheavals of immi g ration. There was therefore a need for a home for Jewish children where kosher food would be p rovided, d e c h i ren cou ld ta k e t h eir part in t h e l ife of t h e community. After t h First Wor ld War, t h e Orp h anage move d to l arger premises in t h e Batt l efie a rea, ousin refu g ee c h i ren from Be lg ium an d Hun g ary, as we ll as l oca Jewish children. Increasin g numbers from Europe necessitated the openin g o f a childrens hostel beside Garnethill Synagogue in 1938, and a Farm S c h at

19 W h itting ame on t h e Ba l four Estat
W h itting ame on t h e Ba l four Estate for 160 c h i ren in 1939. In 1945, oste s were run at Car d ross in Dun b artons ire, an d at Po l ton House in Midlothian, to provide rehabilitation for a g roup of teena g e boys who had s urvived the horrors of Nazi concentration cam p s . A sma ll h ome for t h e e ld er y was opene d in 1913 in a rente d Gor b a l s a partment, ut it d i d not survive t h e war years. Anot h er unsuccessfu l a ttempt to set up a Jewis h o h ome was ma d e in Dixon Avenue in 1929. It was not until 1949 that the Jewish Old A g e Home for Scotland, l ater known as Newark Lodge, was opened in Pollokshields, serving all the Jewis communities of Scot l an . A Jewis h conva l escent ome, primari l y for t u b ercu osis sufferers, supporte d b y t h e Jewis h frien dl y societies in E d in a nd Glas g ow, operated durin g the 1920s at Slamannan, near Falkirk. In recent years further developments in sheltered housin g and supported care h ave augmente d t h e Jewis h resi d entia l an d h ospita care provision. Housing and HealthThe slow pace and relatively small numbers of Jewish immigration, a n d its concentration on l y in t h e h eavi y popu l ate Gor b a l s area in G l asgow, d not provo k e t h e same popu l ar c l amour for a l ien immigration contro l in Scot l an as h appene in ot h er areas of Britain. However, t e Jewis h community was upset by reports that exa gg erated their numbers and g ave false information about Jewish housing and health matters. There were concerns in t h e ear l y part of t h e twentiet h century t h at fran kl y antisemitic a ttitu es were noticea bl e in t h e rente d h ousin mar k et, ut Jewis h l ers maintained that there was no evidence of Jewish overcrowdin g and that Jewish housing conditions were better than those of their neighbours.In Glas g ow the traditional small overcrowded tenement flat was bl ame for t h e cit y s poor recor d wit h tu b ercu osis. However, it was note d in immigrant areas t h roug out Britain t h at t h e inci d ence of TB an ot h contagious disease was lower in the Jewish population. Even so, the cost of ular rants to TB sufferers was a heavy burden on the Jewish community, a n d e G l as ow Jewis h Boar d of Guar d ians aunc d an am b itious Ju b i l ee Fun appea l in 1916. It was h ope to raise fun d s to sen d sufferers an d t eir SCO TLAND’

20 J 0 p endents to countries like Australi
J 0 p endents to countries like Australia and South Africa, where the climate ht help effect a cure, or to pay for treatment for patients at home or in sanatoria in En gl an In t h e 1960s t h e G l asgow Jewis h Housing Association was e stablished to improve the accommodation of Jews affected b y slum clearance from the Gorbals by buyin g g ood tenement property near Jewish facilities, a n d it h as exten d e d its activities in recent years to provi d e s h e l tere h ousin a n d supporte d care to an ageing Jewis h popu l ation. ELIGIOUS The Synagogues h e opening of t h e Garnet h i Synagogue in G l asgow an d t G am Street Synagogue in E urg d i d not en d t e nee d for synagogueprovision in the two major Scottish cities. Shortly after the opening of G arnethill Syna g o g ue in September 1879, the first small Gorbals syna g o g pene in a converte d wor k s h op in Commerce Street. T h is move h a d b ecome inevita bl e given t h e istance from t h e Gor b a l s to Garnet h i . F urther small prayer-houses opened in the Gorbals during the 1880s, but c ommunal unity was preserved by a syna g o g ue union in 1886 between arnet an d t e Gor l s . T h e ear l y Gor b a l s synagogues were sma ll , informa l prayer- h ouses, ut major places of worship were opened in a hall in Main Street, Gorbals i n 1887, and in a converted Baptist church at the corner of Oxford Stree t a n d Buc h an Street in 1897. Despite a ma j or extension to t h e Main Stree t S ynagogue in 1891, t h e growt h of Gor b a l s Jewry require d a l arger ing, d t h e Great Synagogue was opene d in Sout h Port l an Street in 1901.The Great Synagogue was the largest in Glasgow and housed man y o f the citys reli g ious institutions, includin g the yeshiva and m ikva . This was h e l ast Jewis h b to remain in t h e Gor b a l s, an d c in 1974. Ot h er l s congregations came into b eing in t h e first years of t h e twentiet h c entury as the result of various schisms in the Oxford Street Synagogue. T here were also a couple of Chassidic prayer houses, while other syna g o g ref ecte h e p l aces of ori g in of t h e newcomers. h e synagogue union of 1886, an d t e formation of t h e Unite d S ynagogue of G l asgow in 1898, gave effective l ea ers ip of t h e community to G arnethill, despite its only havin g a small proportion of the total syna g o g membership. The United Syna g

21 o g ue broke up in 1906 with disputes
o g ue broke up in 1906 with disputes s h t a h a n d e cost of b uria s for poor immi g rants. Gor b a l s Jewr y a ppointe Ra bb i Samue l Hi ll man, from Russia, as community ra bb i in 1908, a nd his traditional stance balanced the more moderate style exemplified by G arnethill and its minister, the Rev. E.P. Phillips. In the interwar y ears, tra itiona re l i g ious ers ip was provi d e d rou a G l as eth Din by R a i Lurie an d Ra bb i At l as. P h i i p s, minister from 1879 unti 1929, h a d a cte as t h e spiritua l l er for a ll of G l asgow Jewry an d was invo l ve inmany of the new welfare bodies. He took a hi g h personal profile in the Osca r Former s y nagogue in Graham Street, Edinburg h  J ewis History in Scot l an later case, when a forei g n Jew was falsely convicted of murder, subsequently reprieve , an d eventua ll y par d one . P h i ips a l so represente d t e communit y with regard to Sunday trading, an important issue for Jewish traders whose g ious convictions prevente d t em openin g on Sh a (from Fri d a y evening until Saturday night) . In E d in too t h e immi g rant perio d was mar k e d b y t h formation of a num b er of sma ll synagogues, in Ric h mon Street, Rox b urg Place, and South Clerk Street, where the newcomers cou ld fee l more comforta bl e t h an in the Graham Street Syna g o g ue where the more assimi l ate community mem b ers praye d When Rabbi Salis Daiches answered a call in 1918 from t h e various syna g o g ues, is aim, a chieved in 1932, was to unite all of Edinburgh Jewry wit h in t h e new syna g o g ue in Sa l is ury in t h e Newington d istrict. h e Garnet h i mem b ers ip rew as Jews moved from the Gorbals and s ett d in t h e Garnet h i an d Hi llh ea areas. G arnet maintaine d its l ea ing position for many years, a l t h new s yna g ues were bein g formed in areas to the south of the Gorbals where Jews were sett l ing in muc h l arger num b ers. Queens Par k Synagogue was foun d e d in 1906, and moved to a substantial new buildin g in Falloch Road in 1926. b out t h e same time, Langsi d e Synagogue, origina ll y foun d e d in 1915, move d t o Niddrie Road. In later years syna g o g ues were established in Pollokshields ( 1929 , Giffnoc k an d New l an ( 1934 , Net h er ee an d C ston 1940 an d Newton Mearns (1954). A Reform synagogue opened in Pollokshields in 1931, an d l

22 ater move d to Newton Mearns. A s h or
ater move d to Newton Mearns. A s h ort- ive communit y was a l so esta d in Hi ll ington, Mosspar k an d Car d ona (1937). Queens Par k eventually closed in 2002, but Lan side will be retained within a new housin g d eve p ment (2008) . In t h e post-war years t h e E d in urg community conso l i d ate its activities within the lar g e syna g o g ue in Salisbury Road althou g h the community isperse roun d t e city, w h i l e in G l asgow popu l ation movements l ed to the concentration of the bulk of the communit y on the south side of th e city. T h e l ast of t h e Gor b a l s syna g o g ues, in Sout h Port l an Street, c l ose in 1974, by which time the largest communities in the Glasgow area were b ase in Giffnoc k an d Newton Mearns . Gra y, eve s of re l i g ious commitment d ec ine , often d ue to p ressures of wor k an d society, an d t d ining inf l uence of t h e immigrant Co n s e c r i o n o b in D u n d Cemeter y , 200 7 SCO TLAND’ J 2 generation. Some regarded emigration to Scotland as their escape, not just from ersecution and economic hardshi p , but from Judaism itself. Burial Grounds h e provision of Jewis h b uria groun d s was a l ways a ma j or concern. e first Jewis h b uria groun d s in Scot l an were in E d in urg , w h ere the eighteenth century dentist Heyman Lion purchased the first plots forhimself and his wife on Calton Hill in 1793, and a cemeter y at Braid Place, C ausewaysi e, was opene d in 1820. Durin g t e main perio d of immi g ration, h e communitys cemetery was at Ec h o Ban k , an d w en t h is was c l ose efore t h e First Wor ld War, t h e present groun d s at Piers h i were inaugurate d a nd operated b y an independent Burial Societ y The first Jewish cemetery in Glas g ow, with room for about 50 l ots, was opene d in 1831 in a sma ll b ut picturesque corner of t h e G l as Necropo is, near t h e Cat h e d . A furt h er cemetery was opene d in Janefie ld near Celtic Park, and in 1895 Garnethill Synagogue purchased burial grounds a t Maryhill that were later shared with some of the Gorbals syna g o g ues. D e nineteent h century an d ear l y twentiet h century, t h e Jewis h c ommunities in Dun d ee, reenoc Inverness , an d Aberdeen established their o wn cemeteries. W hen the first G orbals synagogue was forme in 1880 , a b uria groun was o b taine in C rai ton, an d Sout h Port l an treet Sy

23 na g o g ue opene d its own cemetery in
na g o g ue opene d its own cemetery in Ri dd rie in 1909. T h ere were,however, continuin g problems with the costs of pauper burials. With adul t poverty and the lar g e number of infant and child deaths, there were many who c ould not afford the funeral ex p enses, and communal institutions such as thesynagogues, the s hechitahbodies and the Board of Guardians were often asked tohelp. The Glasgow Hebrew Burial Society was formed in 1907 as a mutual aid society w h ose mem b ers contri b ute a regu l ar sum to meet t h e cost of funera l for t h emse ves an d t eir fami l ies. At first t h ey o b taine a sma ll cemetery a t S ymount in S h ett eston, an d in t h e 1930s b ou t a su b stantia 10 acre p l o t a t near b y G l en uff . By 1937 t h e Society h a d 1700 mem b ers an d its g rowt c ontinued in the post-war y ears. h e Reform Synagogue esta bl is d its own b uria groun d s in C ar ona . A cemetery in t h e Cat h cart area was esta bl is d b y Queens Par k  J ewis History in Scot l an yna g ue in 1927, and supported by Pollokshields Syna g o g ue. When these s yna g ues eventually closed arran g ements were made for the Cathcart Hebrew C emetery to continue to function t h rou an in d epen ent trust. EWISHDUCATION h e first He b rew c l asses g an in t h e ear l y years of t h e nineteent h century within the Glas g ow and Edinbur g h syna g o g ues. As the communities g rew, a dd itiona provision h a d to b e ma d e. W h i l e t h e Garnet h i Synagogue h ad its own reli g ion classes meetin g two or three times a week, g raduall e Gor b a l s synagogues ma d e t h eir own arrangements. T h e main provi d er f Jewish education in Glas g ow was the Talmud Torah, founded in Clyde T errace in 1895. At first t h e b oys an d gir l s were taug h t separate l y, wit h Y i as t h e l e of instruction. T h ese c l asses met at first for 3 h ours every evening, except on Friday, and also on Saturday and Sunday. By 1899 th ere were 400 pupi l s at t h e Ta l mu Tora h , an d c asses were accommo d ate a t the Glas g ow Corporation school in Buchan Street.The lan g ua e of teachin g in the Talmud Torah was chan g ed from Y i to Eng l is in a b out 1908, in d icating ow successfu ll y t h e communit y h ad inte g rated. Durin g the First World War, the hours of instruction were uce to two h ours nig h t l y. Wit h many c h i ren atten d

24 ing c l asses for u pwar s of 12 h our
ing c l asses for u pwar s of 12 h ours wee kl y, many of t e new g eneration rew up fami l iar with the Jewish way of life, Hebrew language, and the sacred texts. This was usua ll y reinforce d b y t h e tra d itiona pattern of re l i g ious ife. As t ime went by the number of children committing so much time to Jewish d ucation roppe , an d b y 1914 it was estimate d t at on l y l f of G l asgows Jewish children were receivin g any Jewish education. The Talmud Torah wit over 700 p u p i l s move d to its own p remises in Turriff Street in 1918, a nd in 1922 a Hebrew Colle g e for teena g ers was established by Dr Nathan Morris, an ac k now d expert in teac h ing He b rew. T h is provi d e d its pupi l wit He b rew e an d Jewis h cu l ture, an d encoura g e d em to b ecome Hebrew teachers themselves. Despite competition from synagogue Hebrew l asses, t h e Ta l mu Tora h maintaine d its l ea position in Jewis ucation in Glasgow well after the Second World War. F or some boys the re g ular Hebrew classes were supplemented with a tten ance ater in t h e evening at t h e G l asgow Yes h iva . T h is was foun d e d in 1908 to provide a more intensive learnin g pattern alon g the lines found in Eastern Europe, wit h an emp h asis on teac h ing of t h e Ta l mu . Wit h t h concentration of c h i ren in j ust a few Gor b a l s sc h oo s, it was suggeste d in 1909 that a Jewish school could be established. Another suggestion was th at Jewis h pupi l s b e g in t h eir sc h oo d ay at 9am wit h an h our of re l i g ious instruction, while Christian children had their religious studies. An attempt b y G l asgow Zionists to foun d t eir own He b rew anguage sc h oo in 1911 foundered because of problems of fundin g and accommodation. h e G l as ow Jewis h Representative Counci l too k t , soon a fter its foundin g in 1914, in attempts to establish a Jewish school. Its aim SCO TLAND’ J as to provide Jewish tuition durin g school hours, and to extend Jewish teaching to all the children in the community. However, negotiations w it e G l asgow Sc h oo Boar d b d own, as d i d furt h er negotiations in h e 1920s an d 1930s, over t h e Boar d s insistence t h at Jewis h an d He b re teachin be limited to one hour a day. Jewis ucation was c l ear y a priority if a new generation was to resist assimilatory trends, and grow up sharing the customs and mores

25 of their parents and g randparents. U
of their parents and g randparents. Unfortunately, in the early years, some of h e He b rew tuition was unsatisfactory b ecause teac h ers d an imperfec t grasp of English. Thus Jewish education was compared unfavourably with the standard of secular teachin g in the local schools. Some parents were happ y w eir c h i rens exposure to tra d itiona Eastern European teac h ers, t many children were alienated by the experience. A Jewish primary school, Calderwood Lod g e, was finally established i n G l asgow in 1962, un d er t h e j oint auspices of t e G l asgow Zionis t O rganisation and the Glasgow Board of Jewish Education. This was intended to improve standards in the provision of Jewish education, inte g rate the teac ing of He b rew an d Ju d aism into t h e curricu l um, an d provi d e t h e b asis for further Jewish learning in the teenage years and beyond. h e openin g of a Jewis h d ay sc h oo in G l as ow an d t g c oncentration of t h e communitys c h i ren t h ere, as we ll as d emograp hanges, led to the gradual weakening of the synagogue Hebrew classes h rou e 1970s. T h ere was competition a l so from Lu b avitc , an outreac h b ase assi ic movement, w h ic h a d recent l y esta bl is d itse l f in G l asgow, nd their Sunday morning Hebrew Classes eventually became the main source for out-of-sc h oo Jewis h e ucation in G l as ow. T h e syna g o g ues in Newton Mearns, Ort h o d ox an d Reform, h owever, continue d to maintain t h eir wn education classes.In E d in , t h e main c l asses were h e in t h e b asement of t h e G am Street Synagogue unti l 1914, an d su b sequent y move d to Sciennes S chool, where they continued to meet for 2 hours daily. When the synagogue move to Sa l is Roa d , c l asses operate d t ere. Simi l ar c l asses cou ld b foun in t h e sma ll er communities suc h as Dun d ee an d A een OLITICS h e community was active in t h e po l itica sp h ere. A num b er of J ewish immigrants had been active in the Bund, the Jewish trade union i n Russia, and many were stron g ly committed to socialism, carryin g on B un ist activity in Scot l an . T h ere were Jewis h tra d e unions in t h l as tai oring an d ca b inet-ma ing in d ustries, an d many Jews too k part in wi d er nion activities. Jews were also active in local p olitics, and Michael Simons, a leading member of the Garnethill community and director

26 of a major frui t i mportin b usiness
of a major frui t i mportin b usiness, was e l ecte a Bai l ie in t h e 1880s. It was wi d e l l ieve h at Simonss prominent position wit h in t h e G l asgow Counci l h a d assiste d in h e acceptance of t h e Jewis h community in t h e city. Anot h er ear l y G l asgow  J ewis History in Scot l an Jewish Town Councillor was Mann y Shinwell, then local secretar y of the British Seafarers Union, first co-opted as a member of the Fairfield Ward in G ovan in 1916. He l ater was e l ecte In d epen ent La b our MP for Lin l it gow, ministeria l posts un d er Ramsey Mac d ona an d C ement Att l ee, an d was created Baron Shinwell in 1 9 70 ews were to be found in all the p olitical arties, and there were even a few in the Communist Party and in a small anarchist group in the West End of Glasgow. A few Jews returned to Russia after the Revolution in 1917, a lthough greater numbers left to settle in the United States. However, it was t he Labour Part y that received most of the communit y s political support in t he interwar y ears, especiall y with the rise of fascism in the 1930s . The major political activity, particularly after the Nazis seized p ower in Germany in 1933, was aidin g Jewish refu g ees and or g anisin a b oycott of German g oods. The republican movement in Spain also attracted s ome active support in the 1930s. Durin g the 1930s there were Jewish s ocialist societies and left win g Jewish friendly societies, such as the Unit y Lod e and Workers Circle in Glas g ow, with both a political and welfare messa e. In the post-war period Jewish political activity centred mainly round su pp ort for Israel, but Jews were still also active in the main p olitical arties. The traditional Jewish prominence in the Labour Part y was balanced b y rowin involvement with the Conservatives and the Liberals. Sir Myer (later Lord) Galpern, the first Jewish Lord Provost of Glas g ow, and Maurice Miller were elected as Labour MPs in the 1960s and 1970s, b y which time Malcolm Rifkind had become Conservative MP for Edinbur g h Pentlands. At o ne time Secretar y of State for Scotland, he later served as Defence and then Forei n Secretary in Conservative administrations in the 1990s . Zionism h e 1890s saw t h e b e g s of Zionist activities in Scot l an d is eventua ll y eve ope into t h e d ominant Jewis h po l itica ogy. Bran che s of Chov e v ei Zi on (Lov

27 ers of Zion) were forme d in E d in ur
ers of Zion) were forme d in E d in urg (1890) a nd Glasgow (1891) to help Jewish settlers in Palestine. There were delegates from Scotland at the Second Zionist Congress in Basel in 1898, and political a nd fund-raisin g activities quickly followed in both cities.Zionist roups or g anised social and sportin g activities to improve th e p h ysica con d ition of t h e Jewis h community. Meetin g s in G l as l y attracte d au d iences of over 1000, an d new Zionist g roups caterin g for women an d yout h were foun d e d . Zionist rea d ing rooms provi d e d a p l ace for t h e community to meet, to l earn a b out t h e ear l y pioneers, an d to stu dy e He b rew anguage. ogroms in Russia that left a trail of death and destruction, especiall y a particularly brutal one in Kishinev in 1905, gave a considerable impetus t o Zionist efforts. However, some Jews, impatient with the difficulties in o r g anisin instant mass settlement in Palestine, supported the idea of findin g a er territory w h ere t h e Jews cou ld form a nationa l ma j ority. A h eate d e b ate astin for many years, wit h t e tra d itiona Zionists, w h o saw Pa l estine s t h e on l y natura l Jewis h h , u l timate y emerging successfu l. C allendar’s Jewish Bakery, Glasgow Gorbals, c193 0 SCO TLAND’ J 6 Zionist roups also founded a network of friendly and self-help societies. In 1909 a co-operative society was founded aimin g to settle Glas ews on t h e , s h owin e importance p l ace on practica l Zionism. T h e l four Dec l aration of Novem b er 1917, in d icating Britis h Government suppor t for a Jewish homeland in Palestine, was greeted with much enthusiasm in S cotland. This g ave considerable impetus to Zionist political activities, e specia y in G l as ow, ut a l so in E d in , Dun d ee an d Ayr, an d to i ncreasing y successfu l fun d -raising for Jewis h sett l ement in Pa l estine The founding of the State of Israel, and Israels victory in the 1967 W ar channelled the enthusiasm of most of the communit y , and there was a sma b ut si g nificant tric kl e of immi g rants to t h e Jewis h state. Fun d raisin fo r I i institutions, w h et er we l fare, re l igious, e d ucationa , or environmenta l , as an important communa l priority, an d many of t ese fun d ing d ies ecame some of the largest and most successful communal groups, attracting a dedicated and effective le

28 adership. The womens or g anisations,
adership. The womens or g anisations, Emunah, a n d especia ll y t h e Womens Internationa l Zionist Or g anisation (WIZO), were i nvo in continua l fun d raising activity, WIZO esta bl is d many d ifferen groups, mainly in Glasgow but also in Edinburgh and the other communities.Durin the 1970s and 1980s, Dr Albert Jacob led the Dundee c ommunit s response to l oca out b rea s of antisemitism, some of w h ic re l ate to h e anti-Israe l po l icies of l oca po l iticians w h o d twinne d t e city wit h Na bl us. USINESSANDROFESSIONS uch of the earl y economic activit y of members of the Jewish c ommunities in Scot l an was b ase on pro d uction an d merc h an isin of goo s. New Jewis h entrepreneurs set up b usinesses manufacturing a wi d range of clothing, including the ubiquitous cloth cap. They were also active in w arehousin , entertainments, and whisky. Most of the workin g members of S cottis Jewr y were h eavi concentrate d in j ust a few tra d es an d in d ustries, suc h as s h op- eeping, tai l oring, s h oe an d s ipper ma k ing, nd the manufacture and distribution o f furniture and picture frames . In t h e years b efore t h e First Wor ld W ar, many Jews be g an their businessespeddlin to minin g communities. Jewstrave d from G l as ow to Ayrs h ire an d L anar h ire, from E d in urg into Fife, an d from Falkirk to Stirlingshire. Eventually,many of these new immi g rants set u p Haze Cos g rove wearin g t e ro b es of a Senator of the College of Justice  J ewis History in Scot l an uccessful businesses of their own, often aided b y loans and credit from the Hebrew Benevolent Loan societies. However, despite the success of some individuals, much of the Jewish communit y , especiall y those in the Gorbals in G l as ow, remaine d trappe d in poverty, an d t ere was a continua l ca ll on th e fun d s of t h e J ewis Boar d s of Guar d ians for re l ief. In t e 1930s it was not uncommon for over 10% of t h e community to b e receiving suc h ai d. D espite financia l d ifficu ties, t h e opportunities offere d b y t h e S cottish educational system, supported by Carnegie grants to universit y s tudents, proved increasin g ly attractive. Encoura g ed by parents who hoped t o see their sons attain educational standards and financial securit y which t hey themselves would never achieve, increasin g numbers of Jews entered the u

29 niversities of G l as ow an d E , espec
niversities of G l as ow an d E , especia ll y in t h e years after t h e First Wor War. Hi gh er e d ucation was for many t h e means of escape from t h e etto tra d es. Me d icine was t h e most popu l ar career c h oice, offering s tatus an d income. Prof Sir A b ra am Go ldb erg ecame a respecte d an d -renowne figure. Many Jews a l so went into teac h ing, ut aw was l ess p ular as it was hard for Jews to b reak into the conservative Scottish l e g al profession. Nonetheless, there h ave been three Hi g h Court Jud g es, Lor Kissen, Lor d Cap l an, an d La dy C rove, w h o was t h e first woman to b e appointe d to t h e Hig h Court, an d l ater to t h e Inner House of t h e Cour t o f Session , an d Prof Sir Gera ld Gor d is recognised as the leading expert on S cottish criminal law . A considerable number o f forei g n Jewish medical students s tudied medicine in Scotland in the 1920s and 1930s. Man y Jewish Americans came to Glas g ow, Edinbur g h, Dundee and St. Andrews, h avin b een enie me d ica sc h oo aces in t h e Unite d States b ecause of d iscriminator entr y quotas. Man y German Jewis h p sicians foun d t S cottis qua l ification regu l ations muc h simp l er t h an t h ose in Eng l an , an d s tu in G l asgow an d E urg in preparation for examinations prior toBritis me d ica p ractice.After t h e war, t h e most popu l ar su bj ects for Jewis h stu d ents were icine, entistry, teac h ing, aw, an d accountancy, b ut gra d ua y me d ia ies, computing, an d information tec h no ogy c h ange e form of Jewis h I llustration b y Hannah Frank, c1928 Benno Schotz with the sculpture of his wife Mill y SCO TLAND’ J 8 professional life, and the economic base of the communit y widened to i nclude man y new professions while the traditional businesses in furniture a nd clothin g manufacture declined.OCIALANDULTURALCTIVITIES h eve opment of t h e cu l tura l ife of t h e communit y was c onsi y en h ance b y t h e newcomers. Jewis h Literary Societies wereformed in Edinburgh (1888) and in Glasgow (1893), and these kept their members informed on a wide variety of Jewish and g eneral topics. The y sponsore Eng l is l anguage c l asses an d h e l e newcomers to a dj ust to h eir new l ife. T h e E d in urg Society, sti ll active to d ay, continues to provi d e atform for matters of Jewis h interest an d a so attracts mem b ers no t

30 a ffiliated to the synagogue. Choral a
a ffiliated to the synagogue. Choral and dramatic societies were formed in Glas g ow and Edinbur g h, d e Zionist g roups d a wi d e ran g e of cu l tura an d socia l activities. T h frien y societies a l so d an important socia l function. Masonic Lo d ges were formed in Glasgow (Lodge Montefiore, 1888) a nd in Edinbur g h (Lod g e Solomon). Jewish d rama f l owere in Scot l an wit h t e arriva l of Avrom Green b aum in t h e 1920s, an d wit h e formation of t h e G l asgow Jewis h Institute Pla ers in 1936 new standards in local Jewish d ramatic art were set. Greenbaum wrote man y of t h e p l ays imse f, ref l ectin h is preoccupation wit mans fig h t for free d om. In the visual arts Benno Schotz and H anna Fran k were major Jewis h figures. S c h otz arrive d in G l as ow from Estonia i n 1912 and his outstandin g talent was rewarded b y his appointment as the Queens S cu ptor-in-Or inary in Scot l an . Fran k s Art Nouveau scu l ptures an d d rawings l i g enerations of a d mirers over h er lifetime. Glas g ow was also briefly hometo such distinguished refugee artists as Jose f H erman an d Yan k e l Bo s’ C h oir, South Portland Street S y nagogue, Glasgow Gorbals, c1961  J ewis History in Scot l an newspapers appeare d irregu l ar y in G l asgow aroun d t urn of t h e century, b ut serious Jewis h journa l ism d not b egin unti l Z evi Golombok started the G las ow Jewish Evenin g Times in 1914 , and l ater a Yiddish monthl y , the Y iddishe Shtimm e (Jewish Voice). In 1928, nisin l oca d ine in Yi dd is e foun d e d e En gl is l J ewis Ec ho , which was published every Friday in Glasgow and served all the o o Jewis communities of Scot l an . After t h e paper c l ose in June 1992, t h Manchester Jewish Telegra ph set u p a Scottish edition . Yout groups were forme d from t h e first years of t h e twentiet h century wit h yout h sections of Zionist an d Jewis h l iterary roups, as we ll a s Scouts and the Jewish Lads Bri g ade. The Bri g ade, based on the Boys Briga e, aime d to ma k e l Britis h citizens out of t h e immigrants, an d its G l as ranc d ates to 1903. Later it accepte g s as mem b ers nd now boasts the only Jewish ba g pipe band in the world. The first Jewish s ports c l u b , t h e Bar Koc hb a, was set up in t h e Ta l mu Tora h b ing in 1933 a n d forme d t e precursor of t h e successfu l

31 G as ow Macca b i. Zionist yout h g
G as ow Macca b i. Zionist yout h g roups such as Habonim and Bnei Akiva, which linked Jewish education, love o f Israe l , an d yout h c b activities, a l so prospere d in t h e post war era. J ewis Institutes were esta bl is d in G l as ow an d E from t he turn of the century, with re g ular social and cultural events in the winter a n d sporting activities in t h e summer. T h e G l asgow Jewis h Institute ac h ieve its reatest success as a community centre w h en it move d into premises in S outh Portland Street , next d oor to t h e synagogue, in th e 1 9 30s. T h e Institute s upported a theatre which was ome to t h e ewis I nstitute P l a y ers, ater t h Avrom Greenbaum Pla y ers. EPRESENTATIVEODIES ewish Representative Councils were formed in Glasgow in 1914, and a year l ater in E d in urg , to act as a unifying force in t h e community an d to p rovi e representation on matters of nationa l an d internationa l importance. T he Glasgow Council grew out of the committee set up to protest about the se accusations in t h e Bei l is  bl oo l i b e l  case in Kiev. T h ere d b een SCO TLAND’ J no sin g le community-wide structure in Glas g ow since the collapse of the Unite Synagogue in 1906, an d l ers ip d b een provi d e d main l y y t h e G arnet Syna g o g ue.In Edinbur g h, the first concerns of the Representative Council were w it ien Jews interne d un d er wartime regu l ations. In G l asgow too, suppor t for a l ien Jews was a priorit y , an d affi d avits were provi d e d for a ll t e 2000 forei n Jews in the city. After the War, the Edinbur g h community g raduall c entra its activities wit h in t h e synagogue, an d a t e representative functions were assume d b y t h e E d He b rew Con g re ation.In Glas g ow, the Council involved itself in tryin g to provide a c omm str u ct re for h t a h , supporting moves for a Jewis h sc h oo a n d co-or d inatin Jewis h support for t h e war effort. To i ll ustrate to t h e w ider community the presence of Glas g ow Jews in the armed forces and toshow the communitys support for them, a major service was held in the S out Port l an Street Syna g o g ue in Octo b er 1916 . Durin the 1930s, the Council continued to act to protect andrepresent the Jews of Glasgow, to fight antisemitism, and to support the e conomic oycott against Nazi Germany. W l e t h ere were no c l as ith fascis

32 ts as happened in London, the Council ha
ts as happened in London, the Council had to steer a cautiousrole while mounting defensive action against anti-Jewish activities. In thepost-war years t h e Counci l b ecame t h e ing Jewis h b o d y in Scot l an d ealin with civic and reli g ious bodies, and providin g a lively debatin g forum for community issues, as well as resolving issues arising within h oca community. T h e Counci l too k t in interfait h d ogue, g with the Church of Scotland, in order to promote Christian u nderstanding of Jewish sensitivities. It also worked closely with the new e t h nic an d re l igious communities, main l y from t h e In d ian su b -continent, hich settled in Glas g ow after the War . In 1982, the Glasgow Representative Council and the Edinburgh H e b rew Congregation, wit h t e communities in Dun d ee an d A een nd the informal g roupin in Ar g yll and Bute, formed the Scottish J ewish Standing Committee, to provide a formal link between the Jewish c ommunities of Scot l an an d to co-or d inate po l icy in its d ea ings wit h t w ider Scottish societ y . With the establishment of a Scottish Parliament a fter the devolution referendum of 1998 , this was renamed the Scottish C ounci of J ewis Communities, an d it h as een t h is Counci l w h linked the scattered Jewish communities of Scotland while providin g an e ffective and comprehensive representative body widely recognised by G overnment an d civic b o d ies.ONCLUSION l e t h e growt h of t h e Scottis h Jewis h community h a d b een onsi e, its num b ers at its pea k b etween 1935 an d 1960 never e xceeded 20 000. It was estimated that there were about 15 000 Jews  J ewis History in Scot l an in Glas g ow in 1939, and over 2000 in Edinbur g h followin g the influx of Jewis refugees from Nazi terror. However, t h e strengt h of Scottis h Jewry d erives in t h e main from t h ose Jews w h o arrive d in t h e countr y in t h e two d ecades leadin g up to 1914. l asgow in t h e twentiet h century h as een one of t h e major Jewis h communities in Britain, excee d e d in size on Lon d on, Manc h ester, nd Leeds. Its Gorbals communit y was still at its peak in 1945, but themovement of Jews sout h to t h e su b ur s was acce l erating. W h i l e some Jewsmove to t h e West En d , an d reinforce d t e mem b ers ip at Garnet h i most Jews were settlin g in areas such as Govanhill, Battlefield, Lan s

33 ide, d s, w h i l st many move d furt h
ide, d s, w h i l st many move d furt h er sout h to Giffnoc k an d b eyon is popu l ation s h ift was accompanie d a move of some of t h e institutions o ut of the Gorbals, be g innin with the Zionist Centre to Queen Square.However, t h e Jewis h Institute, t h e Jewis h Boar d of Guar d ians, t h e majority o f t h e syna g o g ues, utc ers, k ers, an d g rocery s h ops remaine d in the Gorbals, which was still the centre of the communit y . Here also, G eneens Hote l , run b y t h e ary Sop h ie Geneen, d ispense arity as as foo d The openin g of the syna g o g ue in Salisbury Road g ave Edinbur g Jewry a cohesion which made it the envy of many larger communities.Wit its sc h o l ra bb i, Sa l is Daic h es, t h e y attempte d a s y nt esis of t h e b est of Jewish and Scottish life, but had to accept a drift from traditional o bservance while showing a Jewish vitality which belied their numerical s tren h . T h e sma ll er Jewis h communities aroun d Scot l an d ine innumbers as their members mi g rated to Glas g ow and Edinbur g h, where theJewish facilities were concentrated. In essence Scottish Jewry became a  ta of two iti In the immediate post-war period Jewish communities throu g hout cotland were at a numerical peak, but numbers began to decline from th e 1960s as increasing l y we ll -e ucate young peop l e eft for careers inLondon. Others settled in Manchester or left for Israel, North America orAustralia, while assimilation and intermarriage also reduced the size of the igious community, an d continue to pose serious d emograp ic questions for the future.The challenge to Scottish Jewry was to survive beyond theimmigrant generation an d to esta bl is new institutions to fostercommunal cohesion and to maintain Jewish identit y . These y ears showedconsiderable economic and educational advance , and there was little serious a ntisemitism. Jews h a d b ecome an esta bl is d p art of t h e Scottis h scenewith achievements in man y areas of communit y , local and national life. R i M os he R ub in d Keit h O’Brien ant a tre on the 40th anniversar y of Nostra Aetate, Edinburgh, 2006 he Contemporary Community activities within a structure adapted both the modern community and c ontemporar Jewis h l ife.EPRESENTATIVEODIES ll the Jewish communities of Scotland are re p resented on the S cottish Council of Jewish Communities (

34 SCoJeC), which was formed in 1998 a s a
SCoJeC), which was formed in 1998 a s a d emocratic um b re b o in t h e wa k e of t h e esta bl is ment of a d evo iament an d a ministration. During t h e past ten years, SCoJeC h as ta k en h e l in i d entifying Jewis h concerns, f l agging up inci d ents of antisemitism, c o-operatin with other faith and ethnic communities in promotin g g relations, and defendin g the ri g hts of members of the Jewish community. I t w as successfu l in o b tainin l e g ation at Ho l yroo to ensure t h at Jewis h requirements are ta k en into account w h en a cou pl e h ave a civi l d ivorce, nd has provided the Jewish voice on a wide range of issues, not just those w ith a specific reli g ious interest. The Council also or g anises activities for h e sma ll er communities an d iso l ate in d ivi l ivin outwit h any forma l c ommunity, an d maintains an Enquiry Des k to h e l p ca ll ers ma k e contac t w Jewis h organisations an d answer q uestions about Judaism. SCoJeC has b een praised b y senior members of successive Scottis h a ministrations s an exam pl e for ot h er communities o f how to engage effectively with the c ivic and political process.The Jews of Edinburgh arerepresente b y t h e E d in urg He b re C ongregation w h ic is Ort h o d ox, d e sma ll er Li b era community Su kk at S h a l om, w h i l e in G l asgow t h e ewis Representative Counci l co-or d inates t h e activities of a l most 50 Jewis h o r g anisations. T h e Counci l h as ta k en an active ro e in d efen e ri gh ts of J ews to observe their reli g ion and in fi g htin discrimination, workin g closely A wedding in the recently restored V ictorian Garnet h i nagogue h e Contemporary Community with local reli g ious and civic bodies in Glas g ow and East Renfrewshire. TheRepresentative Counci l , k e SCoJeC an d t e synagogues in E d in urg an d G las ow, is affiliated to the Board of Deputies of British Jews. The Council h as often ta k en a l ea in interfait h an d anti-racist activities an d h as p l aye ma j or ro l e in d eve oping C h ristian-Jewis un d erstan ing. It aims to p romote greater awareness of contemporary Jewish issues, organises annualmeetin om HaS h oa an d supports Armistice Da y commemorations. I t also provides speakers for any organisation about Judaism, organises s ynagogue visits, an d gives presentations to sc h oo groups an d ot h interest

35 ed bodies . ELIGIOUSCTIVITIESThere are a
ed bodies . ELIGIOUSCTIVITIESThere are about ten syna g o g ues in Scotland. Edinbur g h has an O rt d ox synagogue, an d a Li b era community w h ic d oes not h ave its o wn buildin g . There are small syna g o g ues in Aberdeen and Dundee, whilein G l asgow t h ere are five Ort h o d ox synagogues, organise d in a Counci l of S yna g ues, and one Reform syna g o g ue, while Lubavitch provides re g ular igious services in one of t h e community care h omes. h a a t Festiva l s ervices are h e in a ll t e main syna g o g ues wit h a sma ll er num b er he traditional thrice daily prayers. e syna g o g ues provi d e a wi d e ran g e f social , educational and cultural a ctivities expan d ing t h e re l igious ife o f t heir con g re ations. Some syna g o g ave d ies groups, Frien d s h ip C l u b for their older members, and mother a n d to ddl er groups.Garnet Synagogue, b ui in 1879, is a listed buildin g , and its fine Victorian architecture has recently b een eautifu lly restore d . T h e iffnock and Newlands Synagogue, th e est in Scot l an as a m i a h , a k ollelfor advanced rabbinical studies, and a Communit y Centre within its comp ex, t h e atter provi d ing a wi d e range of Jewis h e ucationa faci l ities for the youth and adults of the community. When Queens Park Syna g o g l in 2002, its magnificent set of mo d ern staine d g ass win d ows, ned by John K Clark and rich in colour and symbolism, were relocatedin the Giffnock Synagogue. SCO TLAND’ J In Edinbur g h the syna g o g ue was reconstructed in 1981 to provide a c ommunity centre as well as 500 seats for reli g ious services. The buildin g is h e focus for a wi d e ran g e of socia l , cu l tura an d e ucationa activities. T h e A b een Synagogue is l ocate in a Georgian l iste b ing an d provi d es ccommodation for both religious services and community activities, as does the purpose-built syna g o g ue in Dundee erected after the previous buildin g w as d in t h e 1970s to ma k e way for t h e Tay Bri dg e approac h es. any of t h e synagogues h ave t h eir own b uria groun d s. In G asgow nd Edinburgh there are Hebrew Burial Societies, but, despite close links w ith the local syna g o g ues, they remain independent of them. In Glas h ere is a l so a Kas h rut Commission w h ic supervises t h e l oca k faci ities inc l u d ing a restaurant, b a k ers, caterers an d East Ren

36 frews h ire ounci catering faci l ities
frews h ire ounci catering faci l ities at Ca ld erwoo Lo d ge an d Jewis h Care, w h i l e in E dinburgh the rabbi approves a number of local establishments, including a v e g etarian Indian restaurant, as bein g kosher . DUCATIONANDULTUREIn G l asgow t h ere is a Jewis h d ay sc h oo , Ca ld erwoo Lo d ge, foun d e d i n 1962, which caters for the majority of Jewish primary schoolchildren. Initiall y a n independent school, Calderwood Lod g e was taken into the state system in 1982. T h e sc h oo is now run b y East Renfrews h ire Counci l , t h ou Jewis h ies at t h e sc h oo are fun d e d an d manage d b y Ca ld erwoo Jewis h E ucation. T he Edinburgh communities and the Glasgow Reform Synagogue have thei r o wn con g re ational Hebrew classes. W it in t h e ast few y ears t h e Unite d Jewis h Israe l Appea l (UJIA) h as eve p e d a Renewa l Division w h ic aims to renew Jewis h l ife in Scot l an F rom its base at the Jewish Community Centre in Giffnock, it organises Jewish Assemblies in schools with a si g nificant number of Jewish pupils. It maintains a R esource Centre wit h a l i b rar of Jewis h b s an d vi d eos an d provi d es ectures d d iscussion groups as we ll as courses in He b rew an d un d erstan ing Ju d aism. UJIA Renewa l a so supports Jewis h yout h activities an d h as t up c l ose w ith Jews in Edinburgh . Educational activities are enhanced b y a kolle with around 10 post uate ra bb inica stu d ents, w h ic runs c l asses of a more tra d itiona naturefor c h i ren an d a l ts. So too d oes Lu b avitc so aims to reac h ou t to Jews who have become estranged from their faith, organising a variety of reli ious and social pro g rammes. Jewish students in Scotland have the suppor t o f t h e Nort h ern Re g ion Jewis h C aincy Boar d , w h ic encoura g es stu d en ucationa an d re l igious activities an d provi d es a Jewis h stu d ent c h ap ain w h o i s avai l a e to provi d e in d ivi counse ll ing for Jewis h stu d ents in t h e various u niversities and colleges throughout Scotland. Adult education meetings areprovided by a wide ran g e of communal or g anisations, includin g the reli g ious d ies, t h e Jewis h Arc h ives Centre an d t e G ow Jewis h E ucationa Forum . T h e Scottis h Jewis h Arc h ives Centre, b ase in Garnet h i Synagogue,preserves, catalogues, and displays the records of the hi

37 story of all the Jewish 35  T h e Cont
story of all the Jewish 35  T h e Contemporary Community communities of Scotland. Its g rowin collection is on display within the s yna g ue buildin g , in a recently redesi g ned visitor centre. This incorporates a time l ine of Scottis h Jewis h h istory, an d an ex h i b ition on immi g ration entit l e d A New Li f e in Scot l an e G l asgow Frien d s of Yi dd is h o regu l ar c l asses an d meetings to learn the language and to preserve Yiddish culture. There are a number of or g anisations that seek to provide meetin g s of a cultural or political nature, often b rin spea k ers to G l as ow from En gl an or Israe l . In E d in is function continues to b e provi d e d b y t h e Jewis h Literary Society, an d t Sta r magazine is published quarterly with articles of general and local r interest and community activity listin g s . T h ere ave a l so een Jewis h c oirs. Over t h e ears Jewis h C ora ociety concerts h ave raise d many t h ousan s of poun d s for Scottis h c h arities. T h e G l asgow Jewis h Singers perform regu l ar y at synagogue s ervices and weddings, and at concerts both within and outwith thecommunity. The Edinbur g h Syna g o g ue male voice choir also performs l y at services an we dd in . SRAEL h e Jews of Scot l an h ave tra d itiona d strong ties wit h Israe l , a n d ese are fostere d b y a networ k of or g anisations ase main l y in G l as ut also in Edinbur g h. Fund-raisin g g roups collect money for universities in J erusalem and Tel Aviv, and for Israeli medical services. A number of womens g roups affi l iate to WIZO co ll ect fun d s to provi d e faci l ities for d isa vantage women an d c ren of a ll races an d re l i g ions in Israe l , an d a so support some l ocal social and cultural activities. Similar activities are offered b y Child and Y outh Aliya and the reli g ious womens g roup Emunah. The United Jewish Israel A pp eal (UJIA) raises funds to rescue Jewsfrom countries of d istress, suc h as in t e former Soviet Union, an d b ring t h em to I srae , as we ll as to improve t h e Israe l i socia l fa b ric. T h e Jewis h Nationa l Fun d (in Hebre w Keren Kayemet LeYisrae l or KKL), raises funds for specific projects l related to the environment and social welfare in Israel . Support for Israe l h as genera ll y een stea d y an d l , an d t community s an annua l event to mar k Israe l s In d

38 epen ence Day. However, its support is n
epen ence Day. However, its support is not a l ways uncritica l . Or g anisations suc h as t h e G las ow Zionist Federation and the Scottish Friends of Israel hold different v iews, and arrange public meetings addressed by Israeli and other speakers. Gl asgow Frien d s of Peace Now maintain c l ose contact wit h t e Israe l i peacemovement an d h ave re g u l ar meetin g s wit h Pa l estinian representatives an d t he Israeli left. ELFARE e past two d eca es t h ere as een a comp l ete transformation in Jewis h we l fare services in Scot l an as agencies h ave ecome more professiona l a n d institutions h ave move d to b e nearer t h eir c l ient groups. Jewis h Care SCO TLAND’ J cotland works in partnership with East Renfrewshire Council as a reco g nised are provider, deliverin g care and support to members of the Jewish communit y a ccor to t h e re l i g ious an d et h nic nee d s of its mem b ers. It a l so co-or d inates a remar e num b er of we l fare activities from its centre at t h e Macca b i com pl e x i n Giffnock where it operates in conjunction with other bodies such as the Jewish B lind Society and Cos g rove Care. h e G l as ow Jewis h Sic k Visitin g Association h as a g roup of vo l untar w ers w h o visit Jewis h patients an d resi d ents in l ong stay h ospita s an d residential institutions throughout the West of Scotland, and the League of J ewish Women assists with hospital transport and home visitin g , and runs a sma b for t h e e T h e Jewis h Housing Association, now ca ll e d Ar kl et Housing, h as ecome a major socia l h ousing provi d er. It provi d es s h e l tere h ousing an d a u g mented care for the Jewish elderly on two sites within the Giffnock area. C rove Care, which looks after Jews with learnin g disabilities, has also c onsi bly expan d e d its c l ient ase, an d h as move d its resi d entia an d suppor t services to Giffnoc k . Newar k Care, foun d e d in 1949 as t e Jewis h O Age Homefor Scotland, has relocated from Pollokshields and now p rovides residential and nursin home facilities in Giffnock and Newton Mearns.OUTH h ere are Jewis h yout h organisations operating in b ot asgow an d E dinburgh, and there are links between the youth groups in the two cities. In G las ow there is an informal Jewish Youth Forum, supported by a youth worke r b ase at t h e Jewis h Communit y Centre, w h

39 o see k s to co-or d inate activities an
o see k s to co-or d inate activities an d run specia l events. Most of t h e yout h groups receive financia l an d operationa l su ort and p rofessional assistance from UJIA Renewal . M ost of the Jewish youth g roups have re g ular weekly meetin g s often supp emente itiona activities aroun d t e time of t h e Jewis h festiva l s. us t h e Jewis h yout h movements h ave a strong e d ucationa an d cu l tura uence on t h e ife of t h e community. Bnei A k iva is a re l igious Zionist yout h movement adhering to Jewish religious tradition with a strong Israeli orientation. H abonim-Dror is a Zionist y outh movement with close links to the Israeli k i utz an d l a b our movement, w h i l e t h e Fe d eration of Zionist Yout h runs regu ar e d ucationa meetings for teenagers. RSY/Netzer is t h e Zionist yout h group of the Reform Synagogue movement. There are also Jewish Brownie a nd Guide packs, and the Jewish Lads and Girls Bri g ade encoura g es disciplined participation in sport, d ri , crafts, an d socia l activities. l asgow Macca b i, w h ose aims inc l u d e provi d ing a Jewis h e nvironment an d fostering Jewis h i entity an d an awareness of Israe provides youth, cultural, and sportin g activities at its complex in Giffnock, w hich also houses communal welfare and other facilities . udaism: A Brief AccountHILOSOPHY rthodox Judaism believes that God revealed both the text and the oral interpretation of the T ora the first five books of the Bible, to Moses, and has communicate wit h t e Jewis h peop l e t h rou inspire d prop h ets, as recor d e d in t h e He b rew Scriptures. Ju d aism oes not d istinguis b etween t h e status of ethical and ritual obligations, seeing both as mandated by God, and actions a re re g arded as bein g more important than personal beliefs. Judaism believes in a force of evi l , g y conceive d as an in d ivi s evi l inc l ination, ut so t h at peop l e h ave free d om of c h oice, an d wi ll b e rewar d e d or punis h e d b d accor d ing to t h e manner in w h ic ey exercise it. Un l i k e C h ristianity, Judaism does not believe in original sin.The ora tells of the Divine promise to the Jewish people of the l an of Israe l , an d t e restoration of Jewis h soverei g nty an d t e in g at erin o f t h e exi l es to Zion are centra l to Jewis h prayer. T h e mo d ern po l itica p hilosophy that underpinned the r

40 e-establishment of a Jewish state in its
e-establishment of a Jewish state in its a ncient homeland is known as Zionism. l t h not mentione d in t h e Tor a h , canonica l Jewis h b e l inc d es an en d time or Messianic Age, w en a Messia h wi ll esta bl is an era o f g l o b a l peace, an d b ring a b out t h e return of Jewis h exi l es to Israe l an d t resurrection of the dead . J udaism accepts but does not seek converts, believin g that non-Jews sh ou fo ll ow t h eir own pat h . Tra d ition i d entifies 613 comman d ments in t h e T a h for Jews to fo ll ow, of w h ic on l y seven, inc l u d ing o bl igations re l ating to s ocial justice, sexual morality, and animal welfare, are regarded as applying t o non- J ewsEXTS h e Bi bl e, written in He b rew, consists of t h ree arts of w h ic Tora , the Five Books of Moses, is the most im p ortant. The others are the P ro , and the H oly Writings. The word  Tanac  is an acron y m for the rew names of t h ese t h ree. It is o vious inappropriate to refer to t h e as t h e O ld Testament since t h is suggests t h at it is seen not in its own right, but merely in the context of the Christian New Testament. (Jewish p erception of Jesus varies: some think of him as a g reat teacher, and others v iew im as one of man y fa l se c l aimants to b e t h e Messia h , ut t h ere is no d isagreement t h at is teac h ings are not inc l u d e d in t h e Jewis h Bi bl e). d , w h ic was com p i l e d in its p resent form b etween 100 and 400 in Bab y lon and Israel, is in man y wa y s the central text of Judaism, as it is based on oral traditions ascribed to Moses. It is mainl y a SCO TLAND’ S J EW S 38 record of rabbinic debates on Jewish law and the inter p retation of the bible, a nd forms the basis of traditional Jewish law. The Shulkhan Aruc h is the main c o d ification of t h is l aw, d atin g from t h e 16t h century.ISTORYJewish tradition counts dates from the Creation, so that 2008 E ist h e year 5768. Since we cannot k now t h e l engt h of t h e  d ays of t h e creation d escribed in Genesis, many regard this as being compatible with modern science. A s described in the T ora h , Abraham left his famil y in Mesopotamia, a n d sett l e d in Canaan, mo d ern Israe l , w h ic h h e was promise d in perpetuit y b y God. Abraham, his son Isaac, and grandson Jacob (also called Israel), are referred to as th

41 e Fathers of Judaism, and their wives, S
e Fathers of Judaism, and their wives, Sarah, Rebecca, Rachel, a n d Lea h as t h e Mot h ers. T h e d escen d ants of J aco b s twe l ve sons b ecame t h twelve tribes of Israel . One of Jaco b s sons, Josep h , was a bd ucte d to E g ypt, an d su b sequent ly rose to t h e position of Viceroy. Jaco b too k t h e rest of h is fami l y to Egypt to escapefamine in Canaan, but the Israelites were later enslaved by the Egyptians for 210 y ears, b efore b ein g l e d to free d om b y Moses. After receivin g t h e T ora h from Go d o n Mount Sinai, Moses l e d t h em on a 40-year journey t h roug h t h e wi ld erness tothe borders of the Promised Land of Israel. They then crossed the River Jordan u n d er h is successor, Jos h ua, w h o d ivi d e d t h e l an d amon g st t h e twe l ve tri b es.During t h e su b sequent 300 years t h e Israe l ites were l e d b y a succession o f judges and prophets. These included Deborah, who defeated the Philistines, a n d Samue l , w h o anointe d Sau l , an d l ater Davi d , as k in g . Davi d esta bl is h e d h is c apita l in He b ron. Later, some 3000 years ago, h e move d it to Jerusa l em, an d i t w as here that his son, Solomon, built the Tem p le. After Solomons death, thenort h ern tri b es sece d e d , esta bl is h in g t h e k in gd om of Israe l wit h its capita l a t Sh ec h em, w h i l e Jerusa l em remaine d capita l of t h e sout h ern k ing d om of Ju d ea. I srael was overrun b y the Ass y rians in 722 CE and the p eo p le were sent into e xi l e. Ju d ea survive d a furt h er 135 y ears unti l Jerusa l em was capture d an d t h e T emp l e d estroye d b y t h e Ba b y l onians in 586 BC E . A fter the fall of Babylon a g roup of exiles led by Ezra and Nehemia h returne d to j oin t h e sma ll Jewis h community t h at h a d remaine d in Ju d ea. T h e y b ui l t t h e secon d Temp l e, w h ic h survive d unti l t h e Romans d estroye d Jerusa l em i n 70 E . To eradicate even the memory of the Jewish kin g dom, the Romansrename d Ju d ea Pa l estine an d d isperse d t h e Jews aroun d t h eir empire. Lar g e J ewis h communities grew up in Nort h Africa, Mesopotamia, Ita l y, an d Centra l E urope, althou g h si g nificant numbers remained, especially in the Galilee. M e d iaeva l Jewis h communities in Europe suffere d g re

42 at l y d urin g t h mur d erous antise
at l y d urin g t h mur d erous antisemitism of t h e Crusa d es an d t h e Inquisition; Jews were ex p e ll e d from En g land in 1290, France in 1306, and even from Spain in 1492, where an e ar l ier Go ld en A g e h a d yie ld e d many l iterary an d scientific masterpieces. Somefoun d refuge in Ita l y, t h e Ottoman Empire, an d t h e Net h er l an d s, from w h ence a few eventuall y came to Britain when Jews were formall y re-admitted b y Cromwell. H owever, most of t h e Britis h Jewis h communit y came from German y or t h e  Judaism: A Brief Accoun t 39 Russian Pale of Settlement to escape the economic privations and po g roms of th e ate 19t h an d ear l y 20t h century, or f l eein e Ho l ocaust e Nazi era o f 1933-45, in w h ic six mi ll ion Jews p eris d Sma Jewis h communities h ave a l ways remaine d in Israe l , principa lly in Ti b erias, Safe d , Jaffa, an d Jerusa l em, since pious Jews h ave a l ways soug h t to en eir ays t h ere. However po l itica Zionism was on l y orn in 1897, w h en t h First Zionist Congress at Bas l e en d orse e proposa l of t h e Viennese journa l ist ore Herz l for a state in t h e ica Promise d Lan d in w h ic J ews cou ld esca ersecution an d ac h ieve se l f- etermination. After t h e First Wor ld War, Britain was given t h e League of Nations Man d ate for Pa l estine an d , fo ll owing e Unite d Nations reso l ution in Novem b er 1947, w h ic ca ll e d for its p artition into ewis an d Ara b states, t h e mo d ern State of Israe l was foun d e d en Britain wit rew in May 1948 . ROUPSDespite their shared belief, the ethnic ori g ins of Jews are diverse, and there are three principal groupings: Se p hardim… proper l y of I b erian origin, a l t h e term is often u se to inc l u d e t h ose of ot h er Me d iterranean Ara b ian an d Nort h African o rigin. La d ino is a Hispanic l anguage wit h He b rew a d mixtures w h ic was common to many Sep h ar im especia ll y from t h e Ba lk ans an d Tur k ey. E astern ommunities … sometimes a l so oose y referre d to as S ep im, wit h origins in Asia or t h e Ara b ian Peninsu l a an d inc l u d ing er groups suc h as t h e Jews of Et h iopia, an d t e Bnei Israe l an d Coc h in ews of In d Ashkenazim … whose ancestry is in Central and Eastern Europe a nd Russia. Yiddish is a Germanic language with Slavic and Hebrew a dmixtu

43 res which was widely spoken by Eastern E
res which was widely spoken by Eastern European Jews.Although there are more Sephardic than Askenazi Jews in Israel, the reverse is the case worldwide, as the J ewish communities of the USA, Canada, a nd the UK are substantially Ashkenazi . C utting across t h ese et h nic groups t h ere are d istinc denominations that have different understandin g s of the status of the Tora an d of Jewis h l Orthodox … The principles of Orthodox Judaism have not changed x g nificantly since Biblical times, since they presuppose that the T ora as interpreted in the Talmud was g iven directly by God. Within Orthodo x aism t h ere are two main g roupin s: t h e a r e d i m , or so-ca ll e d Strict ly O d ox, an d t e Mo d ern Ort h o d ox. T h e l atter artici ate more in secu l ar ctivities than doCharedi ews, but are nevertheless faithful to traditional reli ious practices. The Charedimare one of the lar g est and most conservative movements, wit h severa l su b sections inc l u d various g roups of Ch assidi ey ten d to re j ect many aspects of mo d ern ife, an d , for examp l e, genera lly wear traditional clothing, whereas the Modern Orthodox engage more with t he modern world, for example by enterin g secular employment. SCO TLAND’ J Reform … The Reform movement rejects much of Orthodox practice w hile retaining many of the underlying teachings of Judaism. Unlike Orthodo x movements it a ll ows women to b e or d aine as ra bb is, ermits men an d women tosit to g et er in t h e syna g ue, an d re g ar s cremation as accepta bl e. Conservative… known in Britain as Masorti (Traditional): This movement be g an as a reaction to Reform Judaism in the United States, and al t h b ase on a more Li un d erstan ing of tra d itiona texts, it sti ll retains many Ort h o d ox practices. Liberal … Li b era Ju d aism views t h e Tor a h as a pro d uct of its time rather than as the literal word of God, and therefore sub j ect to change. L iberal Jews do not attach great significance to traditional codes for dress a n d d iet ut regar d t h em as a matter of c oice. In a dd ition t h ere are a num b er of Jews w h o regar d Ju d aism as h aving ess to d o wit h fait h t an wit h cu l tura entit ut man y of t h ese sti ll i entif v closel y with the Jewish communit y and observe its cultural traditions.HABBATANDESTIVALS h a at … t h e Sa bb at is the weekly day of rest, be

44 g innin d usk on Friday and lasting unti
g innin d usk on Friday and lasting until it is completely dark on Saturday night. I t c ommemorates t h e fact t h at Go d reste d on t h e sevent h d ay of creation, w h ic J u d aism re g ar s as part of creation itse l f, an d is o b serve wit h varyin g d e g rees of strictness by the different Jewish denominations. In tra d itiona J u d aism t h ere is a c l ear co d e t h at etermines w h ic a ctivities are permitte d an d w are for b i en on Shabba . Generally, creative ork is prohibited, so that the Sabbath is a famil y and home based festival,free from mun d ane concerns. T h e pro h i b ition on ma k ing fire inc l u d es turning o n any e l ectrica apparatus, suc h as l i ts, te l evision, an d te l ep one. T h prohibition on cooking means tha t Shabba meals are prepared beforehand and ept warm from Fri d ay afternoon. Carrying, trave ll ing, an d writing are a l so pro b ite . It is not permitte to as k a non-Jew to d o anyt h in one cou ld not d o o neself, except in an emergency, when any prohibition must be set aside if life is i n anger. As in d ivi l eve s of Sa bb at servance vary, it is a l ways wise to a s k peop l e in ivi lly , in or d er to d etermine t h eir nee d s. T h e principa l festiva l s are a l so o b serve from d us to nig h tfa , an d a enerally sub j ect to the same rules as t . The y are:Rosh Hashanah … N ew Year is a two-day festival (usually in S eptember). This be g ins a ten-day period of contemplation and repentance c u l minatin in Yom Kippur. T h e centerpiece of t h e syna g o g ue service is t h e owing of t h e rams h orn shofar Yom Kippur … the Day of Atonement is mar k e d an entire t d ay spent in wors h ip, contemp l ation, an d fasting. Passo ver d er in Aberdeen Synagogue, 1950s C h h l i ts in t h e undee S y nagogue, 200 4  Judaism: A Brief Accoun t 41 Sukkot … Tabernacle s is an autumn festival, five da y s after Yom Kippur, t h at, to g et er wit h S emini Atseret an d Simc h at Tora h , asts ei gh t d ays (seven in Israe l an d for non-Ort h o d ox groups). Ort h o d ox Jews b ui a s u a h or ta b ernac e, a temporary h ut roofe d wit h vegetation, an d eat in i t d uring the festival, to commemorate the nomadic lives of the Israelites after l eavin g ypt.Shemini Atseret … the Eighth Day Simchat Torah … C ele ration of the Tora h are t h e d ays after S ukkot, when t

45 he annual cycle of readings from theTora
he annual cycle of readings from theTora is concluded and immediatel recommenced. esach … Passovercommemorates t h e Exo d us fromEgypt. T h e ca l en ar is a dj uste o ensure t h at it fa ll s in sprin g (March-April), and it lasts ei g h t d a y s (seven in Israel and fornon-Ort d ox roups). T h ceremonia Se d er mea l eaten in t h e h ome on t h e first two nig h ts inc l u d many elements symbolising the escape from slavery and the foundation of t he Jewish Nation. Matzah replaces bread for the entire week, and man y Jews are more t h an usua ll y meticu l ous a b out avoi d in pro h i b ite foo d s. S even wee k s, nown as t h e Omer, are counte d from t h e secon d nig h t of Pesac l ing up to S h avuot Shavuot … Weeks or Pentecost lasts two days in June (one in srael and for non-Orthodox groups) and commemorates the giving of the Tora on Mount Sinai. Observances include studyin g throu g hout the ni g ht. ther festivals on which the prohibitions o f S habbat o not appl y include:Chanukah festival of l i in Decem b er commem- o ratin the rededication of theTemple in Jerusalem b y the M acca ees, fo ll owin its d esecra-tion y t h e Gree k s. It is mar d b some by the exchange of gifts. SCO TLAND’ J Tu bShvat … New Year for Tree s is the be g innin of the g rowin season in Israe (Fe b ruary) once t h e start of t h e tit h in year, now o ften o b serve b y eating fruit d is Purim is in ear l y sprin g , an d mar k s t h e d e l iverance of t h e Jews i n ancient Persia fo ll owing t h e intervention of Queen Est h er; ce l e b rations d e fancy d ress, c h arita e giving, an d exc h ange of gifts. Yom HaShoah … Holocaust Day is o b serve a wee k after Pesac h . Yom HaAtzmaut … Israel Independence Day an d y Yom Yerushalayim … Jerusalem Day … these are now y e sta d as festiva l s mar k in e anniversaries of t h ese important events i n mo d ern Jewis h h istory, in May 1948 an d June 1967 respective l y. aG Omer … t h e 33r d d ay of t h e Omer mar k s t h e d ate en t h e p l ague t h at e d most of Ra bb i A k ivas stu d ents, w h o are mourne d b etween Pesach and Shavuot, ended. It is a popular date for weddings, and is marked b y bonfire parties . Tisha bAv … a mid-summer fast day commemorating the d estruction of both Temples in Jerusalem, the first b y the Bab y lonians in 586 C , an d t h e secon d t h e Romans in

46 70 C E . In addition, there are several
70 C E . In addition, there are several minor fast da y s each y ear ommemoratin si g nificant istorica events. ORSHIPSyna g ue practice depends on the denomination of the w ors ipper. In Ort d ox syna g o g ues tra d itiona d ress co d e is o b serve an d men an d women sit separate l y, w h ereas in Reform an d Li b era synagogues h ey may sit toget h er. h a services invo l ve prayers, rea d ing from t h Torah and generally a sermon. Orthodox Jews pray in Hebrew (with some Aramaic … the lan g ua e of the Talmud), while Reform and Liberal Jews use v aryin amounts of En gl is . T h e syna g o g ue a l so operates as a community a n d ucation centre, an d one of its ro l es is genera ll y t h e teac h ing of H ebrew andTora s tudies to children . Home and famil y are central to Jewish life and are frequentl y d as b ein more si g nificant t h an t h e syna g o g ue. Tra d itiona omen p l ay an important ro l e in raising c h i ren, giving t h em a re l igious ucation an d creating a k os omestic environment, b ut t h ey often a lso have responsibilit y outside the home in both communit y activities a nd paid emplo y ment. Orthodox Jews place amezuza a small scroll c ontainin passa g es of t h e Bi bl e, on a ll d oorways (except t h e room d toi l et) in fu l fi ment of a b i ica comman d , w h i l st ot h ers ace t h em nly on their front door. Notice issued by the Kashrut Board o f he A y r Hebrew Congregation, 1941  Judaism: A Brief Accoun t 4 3 en are required to pray three times daily … mornin g , fternoon, an d at ni gh t, ut t h e o bl i g ation on women is more f l exi e. More genera ll y, women are exempt from most o bl igations for w h ic ere is a fixed time.IET ewis d ietary aws, d ictate w h at constitutes k os food. There is a popular misconception that the production of kosherfoo requires t h e performance of some ritua l . T h is is fa l se. Kos h er foo d is simp l y foo d t at is supervise d b y someone competent to ensure t h at itcomplies with Jewish reli g ious law. Neither is kosher food blessed by a i, as is sometimes t h ou t. Accor d in to t h eT a h , meat is on ly k if it is from an anima t at c h ews t h e cu d an d h as c l oven ooves. Domestic p oultr and fish with fins and scales are also permitted. Meat and poultr y must e d in accor d ance wit h t ewis Laws of sh ec t a h . is iscarrie out b y a s

47 k i e d an d or d aine t , as an o bl
k i e d an d or d aine t , as an o bl igation to cause t he animal the least possible d istress. T h e consumption o f is p ro b ite , an d t is is removed durin g shechita and e su b sequent process of sa l tin a n d was h ing. er anima l b roducts are p ermitted rovided come from a kosher animal. Foo s prepare d for t h e genera l mar k et, suc h as c h eese ma d e wit h anima l rennet, cakes, jellies and puddings made with gelatine, and biscuits made with animal mar g arines are obviously not kosher. Some people may find v egetarian versions of t h ese more accepta bl e in t h at t h e anima l component is l eft out, but the more Orthodox will only eat food prepared under supervision s ince that is the only means of bein g certain that it is, in fact, kosher. M eat an d mi lk p ucts are not eaten in t h e same mea l , or even d irectly after one another. In Britain most Orthodox people wait three h ours after a meat mea l b efore ta k in d airy pro d ucts, a l t h e strict l y d ox wait six. As meat an d airy pro d ucts may not b e coo k e d or p repared together, kitchens have separate preparation areas, utensils, towels, a n d cut l er for eac h . SCO TLAND’ J IFECYCLEJewish boys are circumcised at ei g ht days of a g e. This is re g arded y a l most a ll Jews as a centra l assertion of t h eir i d entity, an d is a l most niversa lly serve Jewish girls become responsible for their own religious lives at h e a g e of twe l ve an d b oys at t h irteen. In a ll d enominations, a b oys r M itzva is a time of celebration when he is called up in the syna g o g ue to rea from t h eT a h for t h e first time. Mo d ern Ort h o d ox, Reform, an d L iberal Jews also celebrate a g irlsBat Mitzva h , and for Reform and Liberal J ews t h e ceremony ta k es t h e same form as a B ar Mi t zva Jewish Marria g e is a voluntary contract between the parties, and nee not b e so l emnise b y a ra bb i, a l t h it genera ll y is. It is mar k e d b y t h e g ivin e wife a rin g , an d un d erta to provi d e for her needs by accepting a formal contract, theketu h . The ceremony es p l ace un d er a canop y , h representin g a sym b o l ome, an d c oncludes with the breakin g of a g lass to symbolise that no celebration c an e comp l ete oyfu since t h e estruction of t h e Temp l e. In t UK and most other western countries, a Jewish marria g

48 e is reco g nised as simu taneous y con
e is reco g nised as simu taneous y constituting a civi l marriage. Divorce is a l so a contractua l matter b etween t h e parties, a l t h i t is supervised by a B et Din because of the seriousness with which remarria e wit h out ivorce is viewe d . In t h e a b sence of a g reement etween the arties, however, no court can im p ose a divorce, with the result that h ey are una bl e to remarry un d er Ort h o d ox auspices. Consequent l y even a fter a civil divorce, a separate reli g ious divorce or g e t is required. The F ami y Law (Scot l an ) Act 2006 recognises t h is necessity, an d permits the civil courts to dela y the completion of the civil divorce until after the igious ivorce as ta k en p l ace. Reform an d Li b era communities h ave axe ese ru l es to ena bl e marria g es to b e an d one party to remarry without the consent of the other.Buria ta k e p l ace as soon as possi e after d eat y ithin 24 hours where possible. The human bod y must be treated with u tmost respect, an d most Jews d o not permit cremation. Fo ll owing t h funeral, the parents, children and siblin g s of the deceased observe a week o f forma l mourning (sitting h i v d uring w h ic ey o not go out an d pra ers are held in the home. The y sa y special pra y ers addis which is o ften escri d as a memoria l prayer, b ut is in fact a h ymn of praise to G o d ) for t h e rest of t at ear an d on t h e anniversar y t ereafter.RESSTra itiona y gir l s an d women b e h ave an d d ress mo d est y, an d O rthodox women wear sleeves coverin g the elbows and skirts reachin g well b e l ow t h e nees. Nu d ity may b e an issue for Ort h o d ox an d Conservative  Judaism: A Brief Accoun t 45 Jews, for example where public chan g in and showerin g is required, and s ome Jews d o not approve of mixe d swimming, or of revea l ing swimmingcostumes. Tattoos and piercin g are re g arded as desecrations of the human b ody, although many women wear earrings. Ort d ox men wear a square g arment ( t a i t ) wit h frin g es z ) u nder their shirt, as well as a skullca ( a h or y armulk . C haredim y wear rat h er forma l c es, inc l u d ing ats. T h e M agen Davi d (Star of David) has no particular reli g ious si g nificance but has been a ssociate wit h Ju d aism for more t h an 2000 years, an d is often worn as j ewellery as a statement of an individuals identity

49 .AMES h i is J ewis if h is or h er
.AMES h i is J ewis if h is or h er mot h er is J ewis ut t h e name use d in most reli g ious contexts is the individuals Hebrew name, followed by d aug ter/son of an d t e fat h ers name. Naming customs d o, owever, , and a less traditional famil y ma y choose to include the mothersname as well. Many Jews also have an English name, which they use at sch oo or wor k. More about Judaism is available on the Scottish Council of Jewish Communities website at www.scojec.org/resources/resources.html Jo in J h M us lim inner at Gi ff nock Synagogue, Scottish Inter f aith Week, 200 6 ewish ConcernsNTERFAITHCTIVITY further dialo g ue and understandin g , while remainin g cautious about some of i ts manifestations. A t t h e l owest eve , interfait h activity serves a positive purpose in b rea ing own arriers an d forming frien d s h ips. Even more important are symbolic or ceremonial public events that brin g lay and reli g ious leaders ether. And yet such events, as well as meetin g s to exchan g e a g reemen o n b g ities a b out peace an d l ove an d t e restricte d pursuit of h appiness, may give none of us any rea l un d erstan ing of t h e ot h ers view of the world. And neither, unfortunately, does the simple fact of our meeting ! It is all too easy to a g ree on words without re g ard to their meanin g . The same may b e true of our rea d iness to si g n up to a sin gl e prayer for peace, wit h ou pro ing w h at ot h ers un d erstan b y peace. On t h e contrary, we nee d to em b race iversity, even w h i l e recognising t h at t h at iversity is set against a particu l a r b ack round. True dialo ue, such as the conversations between the Church of S cotland and the Jewish community two decades a g o, requires us to share and pro e our d isa reements, an d not mere l y express our superficia l a reements. t some interfaith events , such as t he launch of the Chief Rabbis b oo , T h e Di g nity of Difference, a n d e Respect project in Scot l an , t h e provision of k os er vegetarian foo d e nabled those of all faiths to eat together. At others, however, a table labelled  Jewish food has been set up in a corner. Inclusion is a better model for fosterin co h esion! h e interfait h enterprise is fraug h t wit h d ifficu ty ecause eac h of u s, eep own, l ieves t h at t h e ot h er is fun d amenta y, metap h ysica y, an d perhaps even mor

50 tally wrong. Indeed, we cannot begin to
tally wrong. Indeed, we cannot begin to understand one a nothers faith unless we understand that. To sa y that is not to sa y that we can o n treat eac h ot h er wit h contempt or d isrespect; nor d oes it mean t h at ou r o n l y interaction can b e to see k to convince one anot h er of our own unwavering v iew of the truth. But it does mean that we have to acce p t each othersscepticism, anta g onism, and incomprehension. Not to do so is to be dishonest to ourse l ves, as we ll as d isrespectfu to ot h ers … d is onest to ourse l ves, ecause 47  J ewis Concern s it would require self-deception about the uniqueness and exclusivit y of our own b e l ief s y stem, an d d isrespectfu to ot h ers ecause it wou ld treat t h eir views as mere re-ex p ressions o f our own. J ews have no problem in recognising that Scotland is predominantly C hristian in its history and perhaps its ori g in, and even today in its culture, b ut t h at oes not o bl i g e us to see it t h rou ristian eyes. Moreover, we expect t h at w h ere t h e Jewis h view is expresse d , it must b e our own voiceexpressing it. We h ave d too muc h experience of t ose w h o cu ll materia l from Jewish sources, but lack the Jewish knowledge or sensitivity to interpret t he information correctly. Havin g learned the hard way that those who should k now etter sometimes put wor d s in our mout h s, we are j ea ous of our rig h t to sp ea for ourse l ves. ISCRIMINATIONANDNTISEMITISMThe Jewish communit y is understandabl y sensitive about the ocaust, an d is constant l y vi g i l ant a b out t h reats, particu l ar y from ri gh t win g extremists an d ot h ers w h o use antisemitism as part of t h eir po l itica armoury. While there are relatively few serious antisemitic incidents, there is increasingly a climate of hostility created in lar g e part by the demonisation of Israel. Criticis m o f Jews co ll ective y on g roun s t h at are not app l ie to ot h ers is a form of a ntisemitism ust as muc h as in d ivi d iscrimination, an d t is provi d es ferti l e g roun for more pernicious forms of antisemitism. T h e onus is on po iticians, t h media trades unions , and churches to take action to counter this evil , and the C ommunit Securit y Trust (CST) works closel y with the police, local councils, a n d ot h er aut h orities, to ensure t h at communa l activities can ta k e p l ace safe

51 ly a n d secure l y. In a dd ition,
ly a n d secure l y. In a dd ition, t h e communa l representative b o d ies wor k wit h ot h communities to promote good community relations and to enable people to p ractice their faith whilst playin g a full part in Scottish society. Behaviour which may offend Jewish people: eference to stereotypes of Jews as gree d y, mean or d is onest nappropriate use of terms suc h as Ho l ocaust an d associate d image s € recting o b stac es to re l igious o b servance asis on t h e a ll ege ritua l ism of Ju aism w h i l e ignoring Jewis h ica teac h ings ing to consu l t t e Jewis community w h en evising po l icies o r c ompi ing materia l w impact upon it xpecting everyone to conform to a secu l ar norm b y, for examp l e, ing to provi d e er foo d or sc h e d u l ing events on S h a describing Judaism in Christian terms by, e.g. calling the T a h th e Old Testament, or using A instead of C ( Common or Christian Era ) an d ( Before the Common or Christian Era ) Naming ceremon y f o r S egal Place, in memor y of Dunfermline Synagogue’s l ast Minister, 200 5 SCO TLAND’ S J EW S 48 Good practice h e Jewis h communit y we l comes opportunities to exp l ain its specialneeds to those involved in providin g educational, employment, social o r care facilities. It expects that employers, carers, teach-ers, and wor k c o ll eagues wi ll b e sensitive to t h e nee d s of Jewis h peop l e, an d accor d t h em t h e opportunity to maintain t h eir tra d itions w h i l e p l ayin g t h eir fu ll part insociet y . It welcomes initiatives to produce appropriatel y sourced material a bout Judaism and Jews in Scotland to further understandin g of the Jewish c ommunity an d its nee d s an d concerns. Antisemitism in ScotlandThere are fortunately fewer antisemitic incidents in Scotland h an in t h e rest of t h e UK. It h as, h owever, b een d ocumente d t h at any d ia reporting of t h e Mi ddl e East, not j ust Israe l or Pa l estine, resu l ts in a n increase in t h e num b er of antisemitic inci d ents an d , in turn, in Jewis h peoples perception of bein g threatened. The Scottish Jewish community has not curtailed its communal activities as a result of this p erce p tion, but significant num b ers say t h ey d o fee l more appre h ensive a b out atten d ing e vents at k nown Jewis h l ocations an d in particu l ar a b out appea

52 rin g v isibly Jewish (for example, by
rin g v isibly Jewish (for example, by wearin g a skullcap). While the perception o f attack is higher than the actual risk, the reality is that antisemitic i nci d ents are increasing, an d Jewis h organisations in Scot l an d h ave b een ad vise d b y t h e po l ice to ta k e measures to improve security. A lthough most incidents are minor, for example, verbal abuse a gainst visi bl y Jewis h peop l e, t h ey d o contri b ute to an increasing perception h at Scottis h society is b ecomin g more antisemitic. Jewis h stu d ents h ave reported that the y feel persecuted and insecure on campuses, as the y feel that criticism of the actions of Israel can be taken as criticism of Jewish peop l e. T h e situation h as worsene d in recent years, for examp l e, d uring h e G l asgow University rectoria l e l ection in 2004, w h en supporters of h e Israe l i d issi d ent Mor d ec h ai Vanunu were reporte d to h ave c h ante d  Israelis are evil. Jews are evil. h e h orror of t h e Ho l ocaust h as inevita bly s h ape d t h e wa y man y Jewish people relate to the world. Man y members of the Scottish J ewish community lost family members in the Holocaust, and many are h emse l ves first- or secon d -generation refugees w h o may as a resu l t fee l more vu l nera bl e an d t h us more sensitive to antisemitism w h en it occurs . G r af t i outs i d e Garnet h i ll s y nagogue d uring Lebanon War , 200 6 4 9  J ewis h Concern s Inter-Christian sectarianism has been the most prevalent reli g ious h atred in Scotland. However , the use of the term sectarianism as a blanke t t erm for re l igious h atre d is un h e l pfu l as a ll re l igious h atre d cannot b e s u b sume d into inter-C h ristian sectarianism. Antisemitism and the State of IsraelIn common wit h Jewis h p eo pl e across t h e UK, mem b ers of t h e S cottis h Jewis h communit y h o ld a wi d e variet y of views a b out current Israe l i p olitics, from far ri g ht to far left and every position in between. Criticism of I srael as a state and of any particular Israeli government is entirely legitimate … as is criticism of t h e US, t h e UK or any ot h er state. However, d epen d ing on th e context, criticism of Israe l may sometimes b e antisemitic. For examp l e, h ereas criticism of UK g overnment po l icy is not ta k en to imp l y crit

53 icism of t he existence of the UK, that
icism of t he existence of the UK, that is often not the case with re g ard to Israel, and when Israel is criticised on grounds that equally apply to other states, that al so raises sus p icions o f a n ant i s e m i t ic mot i v e. A ntis e mitism d oes not consist on l y in v io l ence, h arassment o r d iscrimination a g ainst ind - ividual J ews, but in t reating Jews d ifferent ly from ot h ers, w h et h er as in d ivi d ua l s or co ll ective l y. W h en Israe l is sin gl e d out in t his way and the only thin g that distin g uishes its conduct or activities from other s tates is that it is Jewish state, then that is an exam p le of p olitical antisemitism. There is clear documented evidence of this in Scotland when  Israe l  an d Jewis h  are conf l ate d an d use d inter-c h an g ea bl y, so t h at w h at p ur p orts to b e criticism of Israe l b ecomes antisemitism, for exam pl e a man convicted in Kilmarnock Sheriff Court of painting Nazi graffiti and shouting a nti-Jewish abuse claimed in miti g ation that he was motivated by umbra g e a gainst Israel (January 2005). Combating antisemitism h ere is no simp l e answer to h ow antisemitism can b e com b ate d , a nd additional resources are needed to raise awareness, and develop a ppropriate responses, and promote religious equality. Antisemitism, I s l amop h o b ia, an d sectarianism s h ou ld b e recognise d as d ifferent facets of th e same p h enomenon, an d s h ou ld a ll b e inc l u d e d by name w h en an y one of t hem is bein g condemned. SCO TLAND’ J dditional security is required for many communal buildings, wh ic aces a strain on t h e a l rea y over b ur resources of Jewis o r g anisations. d ucation is c l ear y a k ey contri b utor to preventing antisemitism b ut can only be successful if teachin g staff have received adequate trainin a n d materia l s emp l oye are accurate an d appropriate. It is essentia l t h at t h ese s h ou b e prepare d in co-operation wit h t e Jewis h communit y to ensure that they do not unwittingly introduce or preserve falsehoods orperpetuate m y t h It is vital that individuals have the confidence to re p ort antisemitic i nci ents, ut t h is wi ll on l y appen if t h ey see t h at reports are ta k seriously and acted upon by the appropriate authorities. Le g islatin ainst igious atre wou ld sen d a

54 strong message t h at it wi ll not b e
strong message t h at it wi ll not b e to l erate an d w ould enable the courts to respond more effectivel y than the y are able to do a t p resent.EWISHSSUESEALTH Tor a h an d ot h er s of t h e Bi bl e, toget h er wit h t e Ta l mu d its commentaries form t h e foun d ation for t h e co d es w h ic g e Jews i n their religious and ethical behaviour to this day. One important Jewish c ustom is visitin g t e sic k , an d Jewis h patients in h ospita expect to b e visite d b y family, friends, and representatives of the Jewish community. This ma y b e t h e l oca ra bb i, mem b ers of t h e synagogue, or, in t h e G l asgow area, t h e J ewish Sick Visitin g Association, which has carried out this task for more h an a h years.Since the Jewish community in Scotland encompasses a wide ran g e o f Jewis h o servance an d practice, re l igious an d secu l ar, Ort h o d ox an d R eform, As hk enazi an d Sep h ar i, C h assi ic an d non-C h assi ic, a ll wit h d iffering outlooks and world-views, it is important that healthcare staff do no t e assumptions, b ut as k in d ivi patients a b out t h eir own requirements. F or example, whilst it is essential to accommodate the reli g ious observances o f Jewis h patients, it may offen d secu l ar Jews to b e expecte d to conform to a reli g ious norm that they do not follow. However, staff should be still be al ert to sensitivities on t h e part of secu l ar Jews, many of w h om regar d Jewis h health issues as imperatives, albeit ethnic rather than reli g ious. Shabbat which commences at dusk each Friday and ends at t tfa on Satur d ay ni gh t, is t h e most important of a ll t e Jewis h Festiva l s. I t is a day of complete rest from the normal working week; restrictions on w ritin , coo k in , an d trave l en h ance t h e unique c h aracter of t h e d ay an d reli ious Jewish patients expect to be able to follow these observances. This w ou inc l u d e, for examp l e, not signing d ocuments, atten d ing an outpatien t c linic, or bein g dischar g ed from hospital and bein g expected to travel home. Areas of d irect patient care may a l so e affecte d an d , w h ere possi bl e, t h ese should be explored sensitivel y in advance. Most of the same restrictions also 51  J ewi h c pply to the other Jewish festivals. However, Halachah Jewish Law) mandates th at restrictions must b e set asi d e

55 w h enever t h ere is a ris k to l ife
w h enever t h ere is a ris k to l ife, an d patients may need medical g uidance, for example, on their ability to undertake the f ast o f Yom Ki pp ur. K osher foo d is usua ll y an important concern for Jewis h h ospita p atients, an d t e Jewis h communit y wor k s c l ose wit h h ospita d ietar an d catering provision to ensure the availability of meals prepared under rabbinic s upervision. Man y h ospita s, suc h as t h e Sout h ern Genera l Hospita l an d Victoria Infirmary in Glasgow, which frequently treat Jewish patients, keep a s toc of k os er mea l s, an d ot h er ospita s can easi l y o b tain t h ese on request. While ve g etarian food may be broadly acceptable to some Jewish patients h ere no k os er faci l ities exist, not a ll vegetarian foo d meets k os ietar rules. Guides to foodstuffs available to the g eneral market which meet most k os er stan d ar s can b e foun d in t h e K Gui d pro d uce annua ll y y t h Kas rut Division of t h e Lon d on Bet h Din (t h e Court of t h e C h ief Ra bb i), nd hospitals are advised to make a copy of this available to staff. Womens issues may require a particularly sensitive approach t o un d erstan matters from t h e Jewis h patients perspective. T h e attitu d e o f reli g ious Jewish women may often be very different from that found in contemporary sexua l b e h aviour, pre-marita l sex is frowne d on, an d a ortion nd contraception may be restricted. Many g ynaecolo ical procedures h affect menstruation cou h ave an effect on tra itiona servances especia y t h ose re l atin to mont hl y immersion in t h e m ikva an d a h o nly a minority of Scottish Jewish women adhere to all these those who d o s h ou b e a bl e to expect un d erstan for t h eir requirements. A g ain, ttitudes to proposed procedures should always be discussed sensitively, h ere possi bl e in a d vance, to avoi d l ater misun d erstan ings. G enetic Diseases,suc as Tay-Sac h s an d some ot h er genetic d isorders are much more common in the Ashkenazi Jewish communit y than in t h e wi d er Scottis h popu l ation. Carefu l screening, support an d counse ll ing in recent ears ave re d uce e inci d ence of suc h d iseases ut provision for o ngoing screening and counselling is greatly valued . € C ircumcisio of baby boys is normally carried out on the eighth d ay after b irt , un l ess t h e b a b y is i ll

56 , an d , espite campai g ns a g ainst t
, an d , espite campai g ns a g ainst t h e p ractice, its observance within the Jewish communit y is virtuall y universal. I t is carrie d out b y a moh e l , a traine d circumcising practitioner w h o is often a d octor or a rabbi, licensed, supervised, monitored, and audited b y the Jewish I nitiation Society in Lon d on. T h is Society ta k es great care to ensure t h e h s tandards of all their m oheli both with re g ard to carryin g out the procedure, a nd the safety and hygiene of instruments and dressings . End of Life issues are im p ortant in Judaism. Euthanasia is not p ermitte ut neit h er oes Ju d aism con d one exten d in d yin process in t he final sta g e, and all measures to treat pain and sufferin g are permitted. us, fami l ies may we l come open d iscussion of t h ese situations an d t eir SCO TLAND’ J mplications, and some ma y wish to involve their rabbi in the discussions. L iving wi ll s h ave een wi d e l y reviewe d in Jewis h l aw, an d , to b e re l igious cceptable, these should include nomination of a prox , usuall y a relative who u n d erstan b e fami l y ynamics an d Jewis h l aw, to act for t h e patien t w hen he or she is no lon g er able to make decisions . € ath as its own customs in J u d aism. Some J ews wi ll wis h to sit w it ecease unti l b uria h as ta k en p l ace, an d , w h ere possi bl e, a room w here family may be present should be made available. The expectation is h at t h e d y s h ou b urie intact an d t at no or g ans wi ll b e retaine d w ithout due reason, information, and p rior consent. Jewish funerals a re spee d i l y, usua ll y on t h e same or fo ll owing ay after d eat . No i mpediment should be put in the way of these arran g ements as the formal w ee of mourning on egins wit h t uria , an d d e l ay can cause anguis h for the famil y Or an onation is permitte d b ut t h e comp l exities of t h e H a l a a h mean that families may wish to consult a rabbi before g ivin consent. Wh en t h ere are c l ear c l inica in d ications for a post-mortem, t h ese h b e d iscusse wit h t e fami l y an d t eir ra bb i, ut in genera l t ese h on l y d one for l ega reasons or w h ere compe ll ing me d ica reasons pertain, because of the imperative to bury the body intact. In some places the medical and le g al authorities have approved non-invasive post-mortems u sin scannin g

57 tec h no g ies t h at are preferre d
tec h no g ies t h at are preferre d b y t h e Jewis h community. Caring for Jewish Patients, Joseph Spitzer, Radcliffe Medical Press, Oxford, 2003 provides a comprehensive account of how health issues may impact on Jews as patients, and its detailed bibliography suggests further reading. Every hospital library should ensure that a copy is available to staff.More information is also available on the Scottish Council of Jewish Communities website at www.scojec.org/resources/resources.htmlEWISHSSUESMPLOYMENTJewish people work in every area and at all levels of industry,tra es an d professions, w h i l st sti ll fu ll y o b servin Ju d aism. However, sincereli ious observance varies amon g st Jews of different affiliations, employers h not ma k e assumptions a b out t h e requirements of Jewis h emp l oyees, ut should discuss each staff members needs on an individual basis . M an emplo y ers, especiall y in the public sector, have adopted codes f practice providing that no employee can be refused leave on religiousgrounds. Since the introduction of the Employment Equality (Religion or B e l ief) Regu l ations in 2003 [referre d to h ere as t h e R&B Regu l ations], a ll e mp oyers s h ou h ave reviewe d t eir po l icies an d proce d ures in t h is area . T h aw affor d s various types of ai d to Jews w h o suffer d iscrimination ecause of t h eir et h nicity or re l i g ion. T h e Race Re l ationsAct 1976 d efines race as co l our, race, nationa l it an d et h nic or nationa l 5 3 J h c rigins and prohibits discrimination on these grounds. Although the C ommission for Racial Equality (CRE) Code of Practice for the Elimination o f Racia l Discrimination an d t e Promotion of Equa l ity of Opportunit y in Emp l oyment (1984) is not l ega ing, it is a missi e in evi d encein procee d ings efore an Emp l oyment Tri b una . T h is provi d es (para.1.24) t h at emp l o y ers s h ou consi d er w h et er it is reasona bly practica bl e t o vary or a d apt t h eir wor k requirements to ena bl e cu l tura or re l i g ious needs to be met. In 1976 the European Court of Human Ri g hts held that t he requirements of a practisin Jew may not be deliberately or wantonly ignored, and that they should be accommodated unless there are overridingreasons to the contrary. er t h e Human Rig h ts Act 1998, a ll l egis ation must b inter rete in accor d ance wit h t e Euro p ean Convention on

58 HumanRig ts, w h ic must b e ta k en i
HumanRig ts, w h ic must b e ta k en into account b y t h e UK courts, toget h er wit h d ecisions of t h e European Court of Human Ri gh ts. T h e Scot l an Act 1998, h esta bl is d e Scottis h Par l iament, a l so effective ly incorporates t h e C onvention into the law of Scotland. Article 9 of the Convention provides t hat everyone has the ri g ht to freedom of thou g ht, conscience and reli g ion,includ[in ] public or private worship, teachin g , practice, or observance, ƒ s ubject only to such limitations as are prescribed by law and are necessar y in a d emocratic society. T h is is a very h ig stan d ar , an d puts t h e onus on th e emp l oyer to s h ow t h at any l imitation is necessary in t h e interests of p u ic safety, for t h e protection of pu bl ic or d er, h or mora l s, or for t h e p rotection of t h e ri ts an d free d om of ot h ers In r 2000 a Fram e wor Dis c rimination Dir ec tiv was ag reed by the EU Council of Ministers to combat discrimination on g rounds f sex, racial or ethnic ori g in, reli g ious belief, a g e or sexual orientation. In2003, the R&B Re g ulations made it unlawful to discriminate on g rounds of religion or belief in employment and vocational training. An employer ma y o nly offer or refuse employment to a person on grounds of his or her religion h ere eing of a particu l ar re l igion is a genuine occupationa l requirement, o r w h ere t h e organisation h as a particu l ar re l igious et h os. Ot h erwise, t h e l ations pro h i b it irect an in d irect iscrimination, victimisation, an d h arassment in t h e emp l oyment fie ld , y reason of any re l i g ion, re l i g ious elief, or similar philosophical belief. ACAS has produced a ver y detailed g uide to the application of the Re g ulations, and this and the CRE code s hould be followed in all cases. Emplo y ers should be aware that under the R&B Regulations any policy to refuse time off for religious observancemight amount to unlawful discrimination. Sh a a t festiva l o servance (see previous section) fa ll s wit h in he ambit of the R&B Regulations. As well as not working on Saturdays a n d festiva l s, t h is may invo l ve eaving wor k ear l y on some winter Fri d a y a fternoons in order to be home in g ood time before dusk. However, it isextreme y unusua l for a ll t e major festiva l s to fa ll on wee kd ays, an d some SCO TLAND’ J ften coincide with

59 bank holidays (see page 78-79 for ten y
bank holidays (see page 78-79 for ten year calendar). Th ese a b sences can b e accommo d ate wit h in t h e 20 d a y s pai d h o l i d a y required by the Working Time Regulations 1998, and in some cases, it ma y e ven be to the employers advanta g e for a Jewish employee to make up hours o n Sun ays, or to cover co ll eagues l i d ay perio d s, e.g. over C ristmas. hile the importance of S habba and festivals cannot be o veremp asise , some l eniencies app l y w h ere ife is at ris k , suc h as in t health and emer g ency services. Health workers may wish to consult a Rabbi ab out w h ic parts of t h eir wor k may b e carrie d out on t h ese ays, an d t y may ask for assistance with tasks not directly contributin g to savin g life,suc as ta k in notes . Interviewers should not ask personal questions, including ab out re l i g ious affi l iation, un l ess t h ese are re l evant to t h e uties of t h job. Prospective employers should be prepared to reschedule interviews d u l e d for Fri d a y afternoon, Satur d a y , on festiva l s, or on t e afternoon b efore Festiva l s if requeste d b y an o b servant Jew. Emp l oyers s h ou ma k e c lear to all applicants what a ob entails and what hours are required, to e na p arties to ascertain w h et er t h e a ppl icant is a bl e to meet t h needs of the emplo y ers business. The applicant should raise all relevantmatters at t h e interview stage to permit constructive d iscussion as to w hether it is reasonably practicable to vary existing working practices, andto prevent any l ater misun d erstan . Un d er no circumstances s h ou an e mployee be expected to enter into a contract of employment containingterms t h at are inconsistent wit h h is or h er re l i g ious o b servance, nor h an emp l oyee sign suc h a contract. Fai l ure to ta k e into account t h e e ees requirements will result in either breach of contract, or a breach o f re l igious o bl igations; c l ear y neit h er option is accepta bl There are occasional instances when someone who has not been o ffere a j o b , or h as een refuse d promotion, fee l s t h at e or s h e as eentreated unfairly because of his or her religious requirements and beliefs. I f suc h a person t h in e or s h e as een iscriminate ainst w h en pplying for a job, or in the course of employment, specialist advice should b e sou t prompt l In general an employer should seek way

60 s of being sufficientl sensitive and fle
s of being sufficientl sensitive and flexible to accommodate these needs of the emplo y ee. Thesemig t inc l u d e wearing a s k u cap ( k ippa y Ort h o d ox Jewis h men an d hair coverin g and modest dress by observant Jewish women. A restrictive d ress co d e, not require d for h ea h an d safety reasons, wou amount to a n act of racial discrimination, a breach of the Human Ri g hts Act, and d iscrimination un d er t h e R&B Re g u l ations, for w h ic e o b servant mployee can obtain redress in an Employment Tribunal. A prudent Jewish e mp y ee wi ll c e avai l a b i l of k os er foo d in a d vance of b usiness u nches or other s u ch occasions. 55  J ewi h c Since a Jewish funeral must take place as soon as possible following th e eat , if possi bl e on t h e actua l d ay of t h e eat , Jewis h emp l oyees ma y need to attend a funeral at short notice; a reasonable emplo y er will treat a tten ance at a funera l an d t e S h iva (wee k of mourning for c l ose re l atives) s compassionate leave . E mp oyers s h ou so ta k e any necessary measures to faci l itate e re l i g ious requirements of a new y o b servant emp l oyee, an d refusa l to d o so could also amount to unlawful discrimination. In this situation theemp oyer an d emp l oyee s h ou consi d er to g et ow to a d apt wor k in ractices to enable the new needs of the emplo ee to be met.If a person t h in e or s h e is b eing iscriminate against, or b eing arassed or victimised b y his or her emplo y er or fellow emplo y ees, because o f eing Jewis h , t h e emp l oyer as a d uty to act to prevent or stop it. Anemployer is responsible g enerally for the actions of his or her employees h i l st at wor k , an d w ere an emp l oyer oes not h ave a contractua l grievance p roce ure, t h e emp l o y ee s h ou use provisions of t h e Emp l o y ment Act 2002(Dispute Resolution) Regulations 2004 in the first instance . Further Information An extended version of this guidance can be found on the website o f t h e Scottis h Counci l of Jewis h Communities at www.sco j ec.org/resources/resources.html. For further information or advice contact the Scottish Council of Jewish Communities, the Board of Deputies Trades Advisory Section, a solicitor, and/or Trades Union Of cial.ACAS has a booklet that gives a detailed explanation of the Employment Equality (Religion or Belief) Regulations 2003. This may be found on the

61 ir website, www.acas.org.uk or telephone
ir website, www.acas.org.uk or telephone 08702 429090.The Commission for Racial Equality (CRE) has been replaced by the Equality and Human Rights Commission (EHRC), which can be contacted at The Optima Building, 58 Robertson Street, Glasgow, G2 8DU, 0141–228 5910, scotland@equalityhumanrights.comThe CRE Code of Practice is available on the EHRC website at www.equalityhumanrights.com/en/publicationsandresources/Race/Pages/Publicsector.aspx ews in Scotland 2001 CENSUS as more sophisticated than that of En g land and Wales as it asked not only  what religion do you belong to? but also what religion were you brought u p in?. The Jewish communit y debated whether or not to support the q uestions. Some sections of the Jewish community were unhappy abou t i d ing a re l igion question on t h e census, b ut supporters pointe d to the utility of the data for communal social and educational plannin g and e xhorted Jews to answer the question. Surveys of Jews in London and Leeds i n d icate at more t h an 80 percent of respon d ents c h ose Jewis h  as t h eir ensus repl y. Response rates and census totalsIn the event, in Scotland, 5.5 per cent of the total population i gnored the question and a further 27.6 per cent responded that they hadno re l igion From t h e view p oint of communa l institutions, t h e tota l s for a ll reli ious roups were therefore considered to be undercounts. Moreover, general comment and discussion prior to the census had made it clear tha t t h ere wou ld b e Jews w h o regar d e d emse ves as et h nica ut not re l igious J ewish These people are excluded from a population defined accordin g to religion, and consequently from these analyses . T h e census t h erefore enumerate d on l y t h ose w h o se l f-i entifie d as J ews y re l i g ion an d /or as h avin a Jewis h up b rin : 6580 i d entifie as c urrently Jewis h 5 … where 48% were men and 52% women. They accountedfor 0.13% of t h e Scottis h popu l ation, an d 7% of t h e non-C h ristian re l igious popu ation. T h is represente d 87% of t h e 7446 peop l e (0.15% of t h e tota l population) who said they were brought up Jewish. Of these, 49% weremen an d 51% women. T h ere were 5661 p eo e w h o were recor d e d as b ot c urrent y Jewis h an d b rou t up Jewis h , 787 peop l e w h o were current l y The question in England and Wales was simply ‘What is your religion?’ Graham, D., M Sch

62 mool and S Waterman (2007) Jews in Brita
mool and S Waterman (2007) Jews in Britain: a snapshot from the 2001 Census(London, JPR) Analysis of Religion in the 2001 Census: Summary Report 2005 (Scottish Executive). Data following are also drawn from General Register Of ce for Scotland (2003) Census Theme Tables on Current Religion (T25) and Religion of upbringing (T26). See Patterns of Prejudice, (1998) Vol. 32, No.2, (London: Sage Publications). 5. Analysis of Religion in the 2001 Census: Summary Report 2005 (Scottish Executive).) 57  J ew in Scot a n The Scott s en sus Jewish but brought up in some other or no religion, and 1785 people who were roug t up Jewis h b ut now h a d no (774) or anot h er (620) re l igion or d i d not answer the current reli g ion question (391). Ethnicity and birthplaceThe census did not provide a pre-coded box for Jews to tick in order t o c l ass t h emse ves et h nica y as Jewis h , an d overw h e l ming y (97%) Scottis h Jews escri d emse ves as w h ite: 70% were b orn in Scot l an an d 16% in England; 3% each were from the USA and the Middle East, just under 2% came from EU countries, an d s t l y more t h an 1% were b orn in Eastern Europe. Scottish Jews are no lon g er an immi g rant community and have recent een a community of emigrants (t h e census of Eng l an an d Wa l recorded 2782 Jews by reli g ion who were born in Scotland). Presence, location and housing h e Jews of Scot l an are concentrate d (81%) in l ar e ur b an areas. b out l f (49%) l ive in East Renfrews h ire, w h ere t h e y ma d e up 3.5% of th e popu l ation, an d a furt h er 17% of Jews were in G l as ow City, an d 12% in t h e City of E d in urg . T h e ma j ority (6191) l ive in a h ouse ere e House h o Reference Person (HRP) was Jewis h . A furt h er 284 peop l were in a me d ica , care or ot h er esta bl is ment, suc h as a stu d ent oste . T h Jewis g roup d h i est proportion of a ll re l i g ious roups (2.5%) l ivin in me d ica an d care esta bl is ments, ref l ectin its o er a g e profi l e. In t h e main, J ews ive in uns h are accommo d ation: 62% l ive in a h ouse or b unga ow, an d 38% in a f l at, maisonette or apartment; 19% were in s ing e-person ouse s, an d 71% l ive in sing l e-fami ouse s. T h ese omes accommo d ate 1719 Jewis h fami l ies, of w h ic 37% ( 636 fami l ies h a d d epen ent c h i ren. 42% of fami l ies wit h c ren h a d one d epen

63 ent c h i 43% d two c h i ren, an d
ent c h i 43% d two c h i ren, an d 15% h a d ree or more. Lone parent fami l ies ccounte for 15% of fami l ies wit h d epen ent c h i ren. Jewis h h omes are p re ominant y owner-occupie d (77%), wit h 9% l iving in private l y-rente h omes, an d 8% in l oca aut h ority or ot h er socia l -rente h ousing. T h is compare wit h nationa l patterns of 67% owner occupation an d 33% renting. House s wit h a Jewis h HRP h ave t h e l owest eve of overcrow d ing, wit h 70% of t h ose ouse s h aving an Occupancy Rating of +1 or more, an d o n l y 9% of Jewis h h ouse s were b e l ow t h e occupancy rating stan d ar Marriage Of t h e 5615 Jews age d 16 years an d over, 27% h a d never marrie d 45% were in a first marria g e, an d 6% were remarrie d . 2% were separate d , 7% d ivorced, and 13% widowed. Of all reli g ious roups, Jews were most likely t o be widowed. For 55% of the 1807 married cou p les in which at least one p artner was Jewis h , t h e ot h er artner was a l so Jewis h … t h e l owest ortion Occupancy rating relates the number of rooms in a house to the quantity required for the number of people in the household, taking into account their ages and relationships. SCO TLAND’ J f endogamy for any non-Christian religious group. In 23% of marriages the non-Jewis p artner was C h ristian , and in 13% the partner had no religion. e re l igion of 7% of partners was not given. h ere were a dd itiona y 234 opposite-sex co h a b itin coup l es in w hich at least one partner was Jewish. Fewer than one in ten (8%) were b etween two Jews, and for 32% the other p artner was Church of Scotland. I n 30% of t h ese co h a b iting coup l es, t h e non-Jewis h partner h a d no re l igion. is proportion w h ere one partner d oes not h ave any current fait h is found consistently for mixed partnerships in all reli g ious roups. Jewish c ouples reported religion for 822 children, with 94% described as Jewish. Age W hile some 19% of the total Scottish population was of pensionable a ge, 30% of Jews were in this age group. For those aged 75 and over, the nationa proportion was 7%, as against 16% for Jews. T h ere were 19% of J ewis women a g e d 75 an d over, compare d wit h 12% of Jewis h men. T h e S cottish Jewish profile is more a g ed than British Jewry, where 12% of all Jews b y reli g ion were a g ed 75 and over, partly a result of Jewis

64 h emi g ration from S cot over t h e p
h emi g ration from S cot over t h e past t h ree eca es. In contrast, on l y 23% of t h e Scottis h J ewis popu l ation was age d 24 an d un d er, compare d wit h 31% nationa ll Education and occupation 7 1% of Scottish Jews (4593) were in the workin a e population, c ompare wit h 74% of t h e tota l popu l ation. Of t is Jewis h wor k in popu ation, 57% were economica ll y active, i.e. wor k ing or l oo ing for wor k w hether full- or part- time, 13% were students8, and 29% were economicall y i nactive. This last roup were predominantly retired persons (49%), permanent y sic k or d isa d (20%), or t h ose at h ome after a h ome d fami l y (18%); 78% of men were economica ll y active, compare d wit h 63% o f women. Jews h a d l owest unemp l oyment rate at 5%, compare d wit h t national rate of 7%. Of those workin g , 27% were self-employed either full- or part-time, c ompare wit h a nationa l proportion of 11%, contri b utin to t h e 13% of a ll J ewis ma l es age d 16…64 years w h o were sma ll emp l oyers or wor k ers on t h eir wn account. 36% of Jewish men and 17% of Jewish women in employmen t w ere self-emplo y ed, and of these 22% worked part-time and 78% were full-time. Of t h e Jewis h se l f-emp y e d , 46% d i d not h ave an y emp l o y ees, an d 60% o f Jews in emp l oyment wor k in organisations wit h fewer t h an 25 emp l oyees l e 13% of Jews age d 16 to 74 were stu d ents, t h e nationa l proportion is 7%. 33% of the national total population a g ed 16 to 74 had no q ualifications, but the proportion fell to 23% for Jews. 51% of Jews in the old est a g e- roup (pensiona bl e a g e to a g e 74) h a d no qua l ifications, fa ll in to 9% of Jews age d 16…29. Converse l y, 21% of t h e o ld er group h a d gra d uate ualifications, rising to 48% of those aged 30…49 years: nationally only 24% 11% of partners were Church of Scotland, 6% each were Roman Catholic and Other Christian. 59 J in Scot a n The Scott s en sus f 30…49 year olds had these highest level qualifications. 51% of employed Jews a g ed 16…74 were in hi her mana g erial and professional occupations (compare wit h 23% nationa lly ), 16% were in associate professiona l o ccupations (nationa ll y 14%). Favoure d in d ustries were w h o l e an d retai l t rade and repairs (21%), real estate, renting and business activities (19%), h ealth and socia

65 l work (12%), education (11%), and manuf
l work (12%), education (11%), and manufacturin g (10%). General health F or Jews of a ll ages, 64% assesse d t eir h as goo d  an d 23% felt it was fairly good; 89% of Jewish men and 87% of Jewish women felt t heir health was  g ood or fairly g ood compared to the national fi g ures of 71% of men an d 68% of women. T h e l eve s of d isa l rose for b ot men a n d women t h roug age groups, so t h at 61% of Jewis h men an d 67% of Jewis women age d 75 an d over h a d some d isa l ity or l ong-term i ll ness, ut hese rates were still slightly lower than the national levels. 11% of Jews said t hey provided at least some form or care, with 7% providin g between 1 and 19 ours per wee k , 1% g ivin 20 to 49 h ours a wee k , an d 2% provi d in 50 h ours or more. How many Jews in Scotland? E stablishin that the number of Jews in Scotland differs from that g iven in t h e census must b e b ase on assumptions t h at ive rise to a ran g e of estimates. Data from t e Lee d s community, w h ic in age-profi l e an d h istor is very similar to Scotland, indicated that 13% in Leeds did not self-identif y a s Jewish. If a similar proportion did not self-identif y in Scotland, a Jewish p opu ation of some 7450 wou ld b e in d icate A cross-ta b u l ation of t h e two Scottis h Census re l igion questions s hows that 10% of those brought up as Jews said they currently had no reli ion, 8% had another reli g ion, and 5% did not indicate their current reli ion. If those who were brou g ht up Jewish but currently had no or a not er re l i g ion (1785) an d t ose w h o d i d not answer t h e re l i g ion question (391) are a dd e d to t h e 6580 w h o i d entify as current l y Jewis h , t h en t h e Jewis h p o p ulation of Scotland would be 8756. Editorial note: Other assumptions yield higher estimates: applying the  nding of the Canadian Census that 27.6% more people described themselves as Jewish by ethnicity than by religion would give a maximum  gure of 10 673; and the analysis of the Jewish Policy Research Institute (Times 5 Sept 2003) results in a  gure of 10 791.A fuller version of this study, with supporting tables and references, can be found on the website of the Scottish Council of Jewish Communities at www.scojec.org/resources/resources.html. he Queens Park WindowsREATEDOHN now housed in the Giffnock and Newlands Syna g o g n K C l ar

66 was a l rea we ll k nown as one of Sc
was a l rea we ll k nown as one of Scot s ontemporary artists, b ut t h is commission, to pro d uce a series of 22 staine d g l ass win d ows t h at wou ld d epict a ll t e Festiva l s of t h e Jewis h year, was to b e o ne of the defining commissions of his career. A fter a y ear of extensive stud y and research, it took him two more y ears to comp l ete t h e pro j ect, an d h is wi ll ingness to consu l t re l igious aut h orities d sensitivity to t h e of Jewis h tra d ition, a l t h h e is not Jewis h , are u nmistakable. He worked alone to design, cut, etch, stain, paint, lead, and i nstall the windows. At every one of these sta g es, each window under g oes ramatic transformations, an d it is on y t h e wi ll of t h e artist, expresse d t rou is d ge of t h e su bj ect an d faci l ity wit h t e materia l s, t h at rings t h project to l ife.The windows provided colour and illumination that had been lackin g i n the syna g o g ue, and the ma g nitude of the commission provided the artis t w a unique opportunity, to pro d uce a l arge an d h armonious sc h eme. T h e w ows are significant, not on l y in terms of t h eir sca l e an d artistry, b ut a l so n terms of the scope of their educational merit, and their sensitivity to Jewishtradition. This is reflected in recurrin g themes: scales appear in a number of h e win d ows, ref l ecting t h e Ta l mu ic tra d ition t h at t h e wor ld is j u d at fou r d ifferent perio d s of t h e year, an d h s are use d to d enote uman agency w h i l e c omplying with the prohibition on depicting the human form. John Clarks windows have attracted much positive critical acclaim a n d h ave een compare d wit h Marc C h a g a s win d ows of t h e twe l ve tri b es a t t h e Ha d assa Hospita l in Jerusa l em. T h e sty l e is a b stract, ut sym b o l ica lly representationa in t h at not h ing is inc l u d e d for mere em b e ment. As Lin d a annon wrote : hands and doves break free out of a p ure white border in the Day of Judgement win ow; t h e Tree o f Know l e d ances a b out a stormy sea; an d t e sca l es o f justice are b a l ance precarious l y against a new moon. An d w y not? W h should an eagle not fly majestically over a golden city? Why should one tree not contain the fruit of many others? In stained glass, all things are ossible. The windows were commissioned by Queens Park Synagogue

67 in 1987 and completed in time to form pa
in 1987 and completed in time to form part of the Jewish Community's contribution to Glasgow's year as European City of Culture in 1990. The project was proposed by George Barlow, and generously funded by members of the Congregation. When the synagogue closed in 2002, the windows were moved, with the assistance of Lottery funding, to Giffnock and Newlands Synagogue, where they can be viewed by arrangement. Contact 0141– 577 8250 for information. 61  T h e ‘Queen’s Par k ’ Win d ow HABBATANDREATIONINDOWSThe first window to be desi g ned was the Shabbat triptych, which resents t h e Bi bl ica narrative of Creation. T is is now on t h e eastern of Giffnoc k Syna g o g ue, a b ove t h e Ar k containin g t e sacre d scro ll s of t Tora . The left-hand window depicts the first light and the separation o f t h e waters on first two d ays of Creation, an d t e ri gh t- win d ow hows the creation of vegetation on the third day, and of the sun, moon a n d stars on t h e fourt T h arge an d d ramatic centra l win d ow is d ivi d into t h ree ections; the creation of birds and fish on the fifth da y are depicted outside th e circ l e, a l ongsi e sym b o l s of t h e Exo d us, w h ic too k p ace on a T h urs ay; he creation of animals and humanit y on the sixth da y is depicted inside the circ b ut outsi d e t h e en Davi d ; an d, in t h e b Go d s first covenant wit man k in after t h e F l oo is represente d a rain b ow an d h releasing a dove with an olive branch, which can also be understood as the d ove of peace. Ot s s h ie e S h a at can dl es, epict t h e essin t hat parents give their children on the eve of Shabbat, wash before eating b rea , an d h o e can dl e for h a a l a h s a l so pic k fruit in t h e presence o f the serpent in the Garden of Eden, and catch fish to s y mbolise human d ominion over anima l s. S h a at ceremonies are re p resente insi d e eac h of t he six points of the Magen Davi d . These include wine bein g poured into a f e two pl aite l oaves eaten at S h a at an d festiva l mea l commemorate t h e d e portion o f m a h at fe ll b efore S h a at t he forty years that the Israelites wandered in the desert after the Exodus, a n d an overf l owin cup of wine, spices, an d t b rai d h a a l a h c e mar k t he departure of Shabbat. Finall y , the central panel shows three important s ym l s: t h e m e nor a h , e seve

68 n b ranc d can d e l a b rum from t h
n b ranc d can d e l a b rum from t h e Temp l e; t h e M a g en Davi d , and the Tora scroll. SCO TLAND’ J OSHASHANAHEARERIESThe first of these three windows depicts Rosh Hashanah as Yom Teruah , the da y on which the ar (rams horn) is blown at the d ramatic c l imax of t h e festiva l prayers as a ca ll to fait h an d returning to G o d . T h is reca ll s t h e ram t h at was sacrifice d in p l ace of Isaac in t h e b i ica a ccount of theAkedah the binding of Isaac). This story, which is central to J u d aism as t h e fina l test of A b ra ams fait h in Go d , is rea d d uring t h e Ros h H ana service, an d is represente d in t h e win d ow two b oun h s an d a hand above holding a knife . T h e secon d win d ow s h ows Ros h Has h ana as t h Day of Remembrance. e ima g ery, of a crown surroun d e d b ness at t h e v ery top of the window symbolises the kin g ship of God, and comes directly f r the M a z , the festival prayer book. Since Rosh Hashanah is the r r a nniversar of Creation, t h is is represente d as in t h e Creation Win d ow, the separation of darkness from li g ht. Once a g ain theAkedahis de p icted y a h an h o ing a k nife, an d ot h er s re l ease a d ove carrying an o l ive ranc , as a s y m b o l b of peace an d of Go d s covenant wit h Noa h . T h e w indow also refers to the Exodus f rom Egypt in its representation o f t h e partin g of t h e Re d Sea.The third window in this series p icts Ros h Has h ana as ay of Ju d gement, n J ewish le examine their d ee s of t h e previous year an d ve to improve in t y ear head. The scales of justice feature prominent y, as d o t h e h eaven s in w h ic , accor d in to tradition the fate of mankind i s inscri b e d . Ot h er tra d itiona s y m b o l s inc l u d e d in t h is win d ow re apple and hone y , which sym l ise t h e h ope for a sweet year ah ea , an d fis h , w h ic represent the ashlich (literally castin g ) eremony t h at ta k es p l ace on t h first y of Ros h Has h ana , w h sins are s y mbolicall cast into a b o d y of running water. As t h e es of fis h never c l ose t h is is a l so seen as a reminder of Gods eternal d mercifu l watc h fu ness. W h ite s represent prayers risin g to heaven in purit y . 63  T h e ‘Queen’s Par k ’ Win d ow IPPUR (DTONEMENTINDOW h is so l emn 25 h our fast ta k es lace on the tenth da y

69 of the y ear. YomKippur is seen as t
of the y ear. YomKippur is seen as the holiest day o e year, an d muc h of t h e itur with re p entance, intros p ection, and s e l f-improvement, ut a l so inc l u d detailed descri p tion of the service th at use d to ta k e ace in t h e Tem pl e. T he principal purpose of Yom Kippuris re p entance, an d t e win d ows ref l ect his mood. White is used as a s y mbol f purity, reflecting the traditional h c rs on t he T a h scro ll s an d s ynagogue furniture, and the white kittel(ro e) worn b y some men d urin yna g ue service. The window depicts e Temp l e sacrifice an d t e scapegoat, which represents atonement for sin, both ivi an d nationa l . As in t h e Ros h Hashanah window, birds are used to represent prayers, and the Book of Life a n d shofar , blown once at the end of he day, also reappear . ESACHASSOVERERIESThe first of these three windows re p resentsPesach and the S prin Seaso n in t h e Lan d of Israe l . T h is win d ow s h ows nature coming b ac to l ife after winter, wit h new g rowt on t h e trees an d from t h e eart h u nder a hazy sun. As the Bible says in The Song of Songs. For Lo, the winter is past, t h e rain is over an d gone, t h e f l owers appear on t h e eart h h e time o f sin g in h as come. In t e t h ree a g ricu tura pi lg rim festiva l s of Pesac h , havuot, and Sukkot, the seven types of agricultural produce of the Land of I srae … w h eat, ey, grapes, figs, pomegranates, d ates, an d o ives … are s h own in ifferent sta g es of d eve opment. Here t h ey are bl ossomin an d s owin new growth, while in the Shavuot window they bear fruit. The focal point of th is win d ow is a composite fig, o l ive an d pomegranate tree. T h e win d ow a l so ows t h etrog citron), pa l m, an d wi ll ow, t h at are use d on Su kk ot. The onset of sprin g also symbolises dawn of national freedom: for th e winter of b on age is passe d , t h e d e l uge of suffering is over an d gone. (Son of Son g s 2:11). So t h e secon d win d ow represents Pesac h as t h Season f Freedom , when the liberation of Israel from E g ypt marked its birth as a nation. T h is win d ow epicts t h e f l ig t from s l avery in Egypt, represente d b y t h e partin g of t h e Re d Sea at t h e b ase an d t e ea gl e at t h e top. T h i s SCO TLAND’ J represents the An g el of Death that passed over the homes of the Israelites o

70 n i ts way to destroy the E g yptian fi
n i ts way to destroy the E g yptian first-born in the last, and most devastatin g , o f the ten plagues. But it also represents the liberation itself: You have seen ƒ how I bore you on eagles wings and brought you to me (Exodus 19:4). is l iverance is a recurring t h eme t h roug out a ll t e win d ows as it is in ewis writings an d prayers: He b roug t us fort h from b on age to free d om, from sorrow to j oy, from mourning to festivity, from d ar ness to b rig l t, d from servitu d e to re d emption ( H agga h ). T h is t h eme is ref l ecte in t h e ains of b on g e roun d t b er of t h e win d ow, wit h t e twe l ve stars an d the twelve g ateways throu g h the sea representin g the twelve tribes of Israel.The third window in this series represents Pesach as theFestival of Matzot (unleavened bread): For seven days you shall eat matza as I c ommanded you, at the appointed time in the month of A viv (spring) … for in i t you came out of Egypt (Exo d us 23:15). T h is win d ow represents t h e hly sym l i c S e d e r mea , w h ic ta k es p l ace on eac h of t h e first two evenings of P esac uring w h ic agga h , t h e story an d songs re l ating to Israe l s l iverance an d free d om, is recite d The symbolism begins a t t h e ase of t h e win d ow wit h the ritual burning of any leavenleft over in the house before thefestiva b egins, an d t e met h o d s u sed for cleanin g utensils for P esac use; fire an d b ing water.Above this is the ceremonial S e d er P l ate, on w h ic are t h ree t a roasted shank bone a n d an e gg as remin d ers of t h sacrifices that were offere d in the T emple, a ve g etable that is dipped nto t h e sa l t water t h at re p resentstears bitter herbs as a token of h itterness of s l avery, an d c harose , a p aste of a pp les, nuts a n d cinnamon, t h at s y m b o l isesthe mortar used by the slaves. R oun ese s y m b o l s are t h four cups of wine drunk duringthe Sede t o represent the four e x p ressions of re d em tion in t h e b ook of Exodus. fift h , go ld en, cup o f wine is also shown. This is k nown as t h e cup of E l i j a h , an d i s designated for the prophet who w i inau g urate t h e messianic a g e. 65  T h e ‘Queen’s Par k ’ Win d ow Leviathan reat fish) and B ehomot reat red ox) appear in both thePesac an d Su kk ot win d ows, an d a so represent t h e messianic age. T h e s cales in this window

71 represent judgement for grain, and some
represent judgement for grain, and some barley has b een a dd e d to t h e er of t h is win d ow as an a usion to t h e counting of t he seven weeks of the O me t ill the harvest festival of Shavuot. HAVUOTENTECOSTERIES h e first win d ow focuses on S h avuot as t h Festival of the Giving of the Torah, h e c l imactic event on Mount Sinai w h en Go d t au ht Moses the Tora and all of Jewish tradition. This occurred exactl y s even weeks after the escape from Egypt and is considered the fulfilment o f t h e Exo d us. T h e centra l image is t h e ta bl ets of stone on w h ic en Comman d ments were written. T Tor h recor d s t h e Reve l ation n Sinai as b ein accompanie d b y t h e soun d in of h orns owin , t h flashin of li g htnin , and the sound of thunder. Tradition also records thatmountainside flowered.At the base of thewin ow is t h e b urnin b w h ere Moses first encountere d G o d , an d was to ld b y Him to l ea he Jewish people out of E g ypt.Above, surrounded b y darkness,is t h e g o en ca l f, t h e sin t h a t con emne e C h i ren of I srael to spend forty years in the wilderness of Sinai. h e ot h er win d ows in th is series s h ow S h avuot as t h Harvest Festival. Shavuot is he summer pil g rima e festival h en peop l e b rou t t h e firs t p uce of t h e fie ld s to t h e Temp l in Jerusa l em as t h an sgiving. The choicest first fruits of th y l and you shall brin g into the house o f t h e Lor d y our Go d . (Exo d us 23:19). T h is is represente d b y a p alm tree and the seven biblical s pecies, a g ain rowin on a sin g le ree, ut t h is time in fruit, an d b y sca l es representing j u d gmen for t h e fruit of t h e trees. A sic kl cutting wheat provides a link to t he next window which depicts the Wheat Harvest. SCO TLAND’ J This illustrates the story of Ruth, depicted here by a hand g leanin b e h e sic kl e. Rut h is a d au ter of a Moa b ite w h o returns to Israe l wit h h er mot h er-in- aw Naomi after h er d ies, to b e p art of t h e Jewis h people. This story is read on Shavuot as Ruths acceptance of Judaism echoes that of the Jewish people at Sinai. At the top of this window, on either side, h ere is a representation of t h e festiva l sacrifices t h at wou ld h ave een offere d a t t h e Temp l e in Jerusa l UKKOTABERNACLESERIESThis festival is especially rich in reli ious symbolism, and it is represente no fe

72 wer t h an four win d ows. T h e first
wer t h an four win d ows. T h e first ref l ects t h e main name o f t h e Festiva l Sukkot h e temporary d we ings t h at t h e Israe l ites ive in d uring t h eir 40 years in t h e d esert, an d t at are commemorate d b y eating, a nd in warmer climates, sleepin g in decorated huts roofed with ve g etation.The arch of this window contains two palm branches that represen t t roof of t a h , w h i l e in t h e b er area g o en vine l eaves sym b o l ise h e Temp l e w h ere a great go ld en vine surroun d e d one of t h e d oors. As t h leaves move upwards they become the stars seen through the roof of the S ukka . The Leviathan and Behemoth are represented here in the hope of a s are in t h e g reat feast in t h e S u a h i n a future messianic a g e. T h e nex t w ow in t h is series s h ows Su kk ot as t h e time of t h Ingat ering of Crops: on t h e fifteent h d ay of t h e sevent h mont h , w h en ye h ave gat h ere n the fruits of the land, y e shall keep the feast of the Lord seven da y s Leviticus 23:39). The arched area of this panel shows another interpretation o f t h e Su kk a h , as t h e C l ou s of G l ory, c l ou b ay an d fire b y ni gh t, t h a t a ccompanie e C h i ren of Israe l in t h e d esert an d gave t h em continua l D ivine rotection. The window also includes a reminder of the Exodus in the form of the partin g of the sea. A ain the seven types of produce appear, a s t h rou out t h e a g ricu tura win d ows, now h arveste an d put in stora g e. S u ot was consi d ere e most j oyfu of t h e festiva l s, an d was sometimes h erefore ca ll e d simp l The Festival.The third window is dominated by one of the main symbols of Sukkot,the rba Minim, the four s p ecies … willow, p alm, t (citron) and m y rtle … tha t 6 7 T h e ‘Queen’s Par k ’ Win d ow re taken to g ether and shaken in all directions durin g prayers on the first seven d a y s of t h e Festiva l . T h is win d ow a l so represents Hos anna Ra b a h , t h e sevent h d ay of Su kk ot, w h en t h e Temp l e ritua l reac h e d a c l imax wit h prayers for water, a nd a libation ceremony at the Altar accompanied by music on trumpets and h arps, flutes and cymbals. In the syna g o g ue the con g re ation circles the bima (pra ) seven times wit h t e four species b efore t h ese are put asi d e an d a b un e of wi ow twigs is b eaten to sym b o l ise expiat

73 ion of sins . The final window in this s
ion of sins . The final window in this series de p icts Shemini Atzeret,the hth Day of Assembly, when prayers are said for winter rainfall, and Simchat Torah (Ce l e b ration of t h e Tora h ) w h en t h e annua l c l e of t h rea ing of t h eT a h is comp l ete an d imme d iate y recommence d . T h is heme is symbolised in the window, which focuses on the Tora … a J ewish communitys most treasured possession: Let us be glad and rejoice with the a h , for it is stren g t h an d l i t for us. T h e Tor a h scro ll s are a d orne wit h s i l ver ornaments an d k ept insi d e ve l vet covers, an d are ro ll e d towar d t eir centre on two woo d en staves , w are k nown as Trees of Life , a so anot h er mbolic name for theTora At o pp osite sides of the window, with the Tree o f Knowled g e between, are symbols of the first and last books of the T ora e p h ysica separation of l i t from d ar ness, an d t h e l i t of wis d h arge i t ( prayer s h aw ) in t h is win d ow represents t h e tra d ition f holding a tallit as a canopy over those who are called up to read the last a nd first portions of theTora , and of callin g up boys underbar mitzva h a g e. At t h e centre of t h is win d ow is t h e He b rew s y m b o l for t h e num b er seven in a circ l e, to re p resent t h e seven times t h e T a h scro s circ l e t h e synagogue in p rocess INORESTIVALSERIESChanukah the Festival of Lights, commemorates the victory of t he Maccabees over S y rian Greek rule in 175 BCE. The Greeks had defiled th e Temp l e, an d t e Macca b ean victor y l e d to t h e re d e d ication of t h e Temp l e a n d k ing of t h e m e nor a h , e Temp l e Can d e l a b rum. On l y a sing l e s mall jar of undefiled oil could be found, but that miraculously burned for ht days until more could be produced . SCO TLAND’ J To commemorate this miracle one more candle is lit in the Chanuka h m enorah each day, and the window alludes to this by depictin g each flame in a ifferent s h a d e. Pa l m ranc es represent t h e victor y over He ll enism, a l aure w reat in t h e ness at t h e ase of t h is win d ow in d icates t h e en d of Gree k ru l e , a nd once again golden vine leaves provide a reminder of the Temple. The window a lso shows a dreide , a small spinning top used in a traditional Chanukah game. aG Omer s a j oyous festiva l d uring t h e so l emn perio d o

74 f t h e O etween Pesac h an d S avuot.
f t h e O etween Pesac h an d S avuot. In Israe l many ma k e a pi l grimage to Ra bb i S himon bar Yochais grave in the Galilee. It is marked by bonfires and is a popular date for weddin g s, and it is traditional for youn g boys to have their firs t h aircut on t h is ay. T h e centra l ima g e of t h e win d ow is a b onfire, an d t ere are al so a c h uppa (we dd ing canopy) an d scissors for h air cutting. A b ove is t h e eag l from a Pesac h win d ow, an d at eac h si d e is a s h eaf, one of b ar ey an d one of w h eat,representing the period between the two harvest festivals . Tu evat the New Year for Trees, is a time for plantin g and c e l e b ratin ricu tura pro d uce. At t h is time of t h e year, a l mon trees b e g in to bl ossom an d b s return from t h eir winter migration. T e win d ow ref l ects t h is nd the tradition in the town of Tzefat of drinking white and red wine, signifying the coolness of winter and the awakenin g sprin g and re g rowth. Since it is the da y o d gment for trees, t h e win ow s h ows a set of sca l es Purim commemorates the Biblical story of Esther, when the Jews in ersia were save d from t h e s of Haman w h o d otte eir estruction. 69  T h e ‘Queen’s Par k ’ Win d ow Purim literall y means lotter y , as lots were drawn to determine on which da y e Jews wou ld b e d . T h e win d ow s h ows a si l ver-case scro ll of Est h er, written on parc h ment, w h ic is rea d in t h e synagogue, t h e tra d itiona t riangular shaped cake, filled with poppy seed and honey, calle d H aman asc n , and a Purim plate to symbolise the tradition of g ivin money to the poor and sendin g foo g ifts to frien d Two circu l ar win d ows epic d h e New Moon, w h ic is important b ecause t h e ating of Jewis h festiva l s epen s on l unar mont h However because Pesach is referred to in theTorah as the Spring Festival, the l unar calendar is ad j usted by adding additional months when necessary to keep in step wit h t e so l ar year. T h e first win d ow epicts t h e new moon to g et er wit h s l s of Ros h Has h ana (crown), Pesac h (parting of t h e sea), Su kk ot (pa l m) nd Shavuot ( fire The second Rosh Chodesh Window refers to theBlessing of the New M oon h ta k es p l ace in t h e syna g o g ue on t h e prece d in Shabbat . In the t t d ays of t h e Temp l e, t h e new mont h was d ec are en wi

75 tnesses reporte d seeing th e first si
tnesses reporte d seeing th e first sign of a new moon, an d signa l s were t h en sent across Israe l using h i top onfires. The window shows the moon surrounded b y stars, and a bonfire, with t he olden vine leaves, seen also in other windows, symbolic of the Temple.Acknowledgments : This article draws on material in the Giffnock and Newlands Synagogue Bulletin of Passover 2005, from John K Clark’s own website (www.glasspainter.com/synagogue/), and the article ‘The Queens Park Windows – an appreciation’ by Linda Cannon, Conservator of Stained Glass at the Burrell Collection, published in The Jewish Arts Anthology ,1990.All images © John K Clark cottish Jewish Resources & Services Scottish Council of Jewish Communities222 Fenwick Road, Giffnock, Glasgow G46 6UE Tel: 0141–638 6411 Fax: 0141–577 8202 e-mail: scojec@scojec.org www.scojec.org Th is we b site contains information a b out a ll t J ewis communities in S cot , an d a Gui d e to Jewis h Faci l ities in Scot l an , as we ll as copies o f the Councils newsletter Four Corners. The Scottish Council of Jewish C ommunities is t h e d emocratic representative b o d y of a ll t e Jewis h c ommunities in Scot l an . It a d vances pu bl ic un d erstan out t h e Jewis h religion, culture and community, and develops and provides information and a ssistance to e d ucationa h h , an d we l fare organisations. It a l so wor k s i n partners h ip wit h ot h er or g anisations an d sta k e h o ers to promote g oo relations and understanding among community groups and to promote e qua ity. In pursuit of t h ese purposes, it represents t h e Jewis h communit y i n Scot l an to g overnment an d ot h er statutory an d officia l b o d ies, monitors the Scottish Parliament , and liaises with MSPs and others on matters a ffecting t h e Jewis h community. It a l so supports t h e sma ll er Scottis h Jewis h c ommunities wit h meetin g s, pu bl ications an d events. AberdeenSynagogue: 74 Dee Street, Aberdeen AB1 2DS www.aberdeenhebrew.org.uk info@aberdeenhebrew.org.uk DundeeSynagogue: St Mary’s Place, Dundee DD1 5RB www.scojec.org/communities/dundee/index.html dundeehc@googlemail.com Edinburgh Edinburgh Hebrew Congregation 4 Salisbury Road, Edinburgh EH16 5AB www.ehcong.com secretary@ehcong.com Edinburgh Liberal Jewish Community (Sukkat Shalom) www.eljc.org 0131–777 8024 71  Scott i s h J h Re sou r c e s Jewish Netw

76 ork of Argyll & the Highlands (JNAH) Fra
ork of Argyll & the Highlands (JNAH) Frank House: house.frank@gmail.com Glasgow For a ll information a b out t h e G l asgow Jewis h community, contact Glasgow Jewish Representative Council 222 Fenwick Road, Giffnock, Glasgow G46 6UE Tel: 0141–577 8200. Fax: 0141–577 8202 www.glasgowjewishrepcouncil.org jrepcouncil@aol.com T he Council was founded in 1914 to speak on behalf of the Jewish communit y o f G l asgow an d West of Scot l an . It fosters goo d re l ations etween t h community and other local reli g ious and civic bodies and provides a d emocratic forum for almost fifty organisations including synagogues, and fare, e d ucationa , socia l an d cu l tura organisations. Welfare ServicesA fu ll range of we l fare services, inc l u d ing ay care an d resi d entia faci l ities, is a vai e in G l as ow. A more l imite ran g e of services is avai l a e t h rou out cotland for information contac t Jewish Care Scotland Maccabi Centre, May Terrace, Giffnock, Glasgow G46 6LD Tel: 0141–620 1800 www.jcarescot.org.uk Universities U niversit Jewis h Societies can b e foun d on campuses a ll over Scot l an . For d etails on Jewish students in Scotland contact the Chaplain, Rabbi Dovid Cohen 07801–491 386 dovid@mobilechaplain.comUnion of Jewish Students: ujs@ujs.org.ukScottish Council of Jewish Communities 0141–638 6411 scojec@scojec.org Guide to Jewish Facilities in ScotlandDetai d information a b out ewis faci l ities in Scot l an is avai l a e on t h e S CoJeC we b site a t www.scojec.org/communities/guidebook.pdf SCO TLAND’ J 2 COTTISHEWISHRCHIVESENTREThe Scottish Jewish Archives Centre was founded 1987, in the h istori arneth ll Synagogue, 129 H i ll Street, Glasgow G3 6UB , w o pene in 1879. T h is b was t h e first purpose- b ui t syna g o g ue in S cotland and is the oldest Scottish syna g o g ue still functionin g . The Centre c o ects, preserves, cata l ogues an d d ocuments materia l re l ating to t h e Jewis h e xperience in Scot l an … re l i g ious, or g anisationa , socia l , economic, po l itica ultural activity and family life. It also seeks to encoura g e the study of Jews in S cot , pu bl is ing s an d artic l es, provi d ing a stu d y centre for researc h u sin e Centres l ar e ora l h istory co ll ections as we ll as p h oto rap s, s, nd articles and the magazines, journals and brochures of synagogues and o t h er organisations.

77 It h as a fu ll set of t h e Jewis h
It h as a fu ll set of t h e Jewis h Ec h o newspaper an d copies o f ot h er newspapers. It a so s wor k s of art by Benno Sc h otz, Hanna h F rank, Joseph Ancill, and Hilda Goldwa g , and has hundreds of reli g ious and c eremonia artefacts from J ewis communities aroun d Scot l an T ntr h as a Historical Database of Scottish Jewry w it i nformation on over 30 000 Jews who once lived in Scotland as well as cross - references to over 70 cemetery l ists, synagogue registers, c h arity su b scription ists an d census recor d s. T h is forms t h e most important startin g point forthose tracin g their family history in Scottish Jewish community. The Centre h an es fami l y istory enquiries from aroun d t e wor ld an d supports sc h oo pro ects, an d un d ergra uate an d postgra d uate issertations, an d respon d s a lso to writers and the media.A Life in Scotland, opened in 2008, is a new professionall y d d ay an d h istorica time l ine ouse at t h e Centre. It is a u nique educational and cultural resource for the Scottish Jewish and w ider community, depicting the highlights of two hundred years of Jewish e xperience in Scot l an , inc l u d various topics of Jewis h re l i g ious, socia l , ultural, and political life, the Jewish contribution to Scottish life, etc . Website: www.sjac.org.uk Contact: 0141–332 4911 info@sjac.org.uk lossary a d a h : t h e narrative or omi etic part of t h e Talmud and other rabbinic texts. Amidah:prayer recited standin g and in silence as the central part of each of the th ree y prayer services . Bar Mitzva h: Jewis ma l es are responsi bl e for re l i g ious uties from 13 years.This is usually marked by bein g called to the readin g of the Tora h i n t h e synagogue . Bat Mitzva h Jewish females are responsible for reli g ious duties from the a g e of 1 2 years. This may be celebrated at a ceremony in the synagogue . Berac ( l itera essing) any of a num b er of s ort prayers sai d on various occasions, such as thanks g ivin before and after eatin g. Beit HaKnesset : literally, house of assembly. A synagogue.Beit HaMi d ras re g ious stu d y an d prayer h ouse or room in a l ar er syna g o g Beth Di n : Jewish law court. It usually deals with matters of kashrut or personalstatus, eg re l igious ivorces ( G itti Bir at Co h anim:traditional priestly blessin g recited at weddin g s, by parentsover children on Friday

78 night, and by a Cohe n , a Jew of pries
night, and by a Cohe n , a Jew of priestly d escent, on Festiva l s . Bir at HaMazo n or (Yiddish) b entsc g race after meals.Brit Milah : the circumcision of baby boys at eight days old . Ch a g : a Jewis festiva l . T h e autumn festiva s of Ros h HaS h ana , Yom Kippurand Sukkot are sometimes collectivel y called the Chaggi m . C hazan cantor or er of t h e synagogue services. Ch e d "Hebrew school". Reli g ious elementary education classes. C hese shel Eme s o r C hevrah Ka d ishah Jewish burial society. (Lit. "true k in ness" or " h o l y society", as t h e care of t h e d is d one wit h out hou ht of reward. ) C hu ah: ing canopy: Jewis h we dd ing ceremonies are con d ucte un d er t h eC h eit h er in t h e syna g o g ue or in t h e open air . Da an: a Jewish judge, a member of a B eth Di n . G emara e b ates amongst ra bb is, from 3r d to 6t h centuries, recor d e d i n the SCO TLAND’ J Jewis h re l igious ( b i of) d ivorce. (p l ura G itti Halachah: Jewish reli g ious law in g eneral, or a le g al rulin g Hav l a the ceremon y at the end of Shabbat, recited over wine, spices, a can dl e . Hechsher: a certificate from a recognised authority, usually that food is kosher. prayer of praise of God recited durin g syna g o g ue services, b y mourners d urin h e year after t h e d eat of a parent and on their Y ahrz t . Ketubah: Jewish reli g ious marria g e contract . Ki e ceremony at t h e g of S h a at an d festiva l s, recite d over wine. k u cap worn b y men at prayer an d b y t h e Ort h o d ox at a times. ( also Yarmulke r Ka pp e l ) colle g e of advanced rabbinic studies (c.f. Y es iva prepare in accor d ance wit h Jewis h re l i g ious aws, especia ll y of s hech ita and the se p aration of milk and meat p roducts. Kosher p roducts oftenhave hechsher from a kashrut authority on the packaging. r Maariv v Arvi : t h e evenin g prayer service . Matzah un l eavene b rea eaten on Pesac h. Mezuzah: small p archment with the text of the Shem fixed to the door p ost o f e ver room except the bathroom in a Jewish house. ritua l b use d mont hl y y marrie d women, b y converts to Ju d aism n their acceptance into the faith, and by Orthodox men before S habbat and Festivals. h : t h e afternoon pra y er service . Minyan prayer quorum of 10 ma es over b ar mitzva h a g Mishna the central text of Rabbinic Judaism compiled by Rabb

79 i Yehudah the P rince in the 2nd centur
i Yehudah the P rince in the 2nd centur y CE. See T a l Mohel k i e d re l igious officia l w h o performs b rit milah . M u the additional morning service on Shabbat and festivals . Pikuach nefesh : literally savin g of life. Because life is so precious, all reli g ious servances, except t h e pro h i b itions a g ainst mur d er, apostasy, an d i mmora ity, must b e set asi d e w h en ife is t h reatene abbi:teacher and spiritual leader of the communit y . The rabbi answers q uestions on Jewis h l aw, ives sermons, an d performs t h e d uties of aminister of re l igion. Rav is t h e p referre tit l e of Ort h o d ox ra bb is, ith reli g ious rather than pastoral connotations.  Glossary d t h e ceremonia l mea l eaten on t h e first nig h ts of Pesac h. S efer Tora h: scro ll containin g Tora h , written b y a scri b e, an d rea d in w eekl portions on an annual c y cle on Shabbat, as well as on Monda y s, h urs ays, Festiva l s, an d Fast Days . Sh ac arit: the mornin g prayer service. S hechitah: Jewish method for the rapid and painless killing of animals for food, c arrie out b y an or d aine s h h . ema: declaration of faith. "Hear, O Israel, the Lord is y our God, the Lord is One" (Deuteronomy, Ch. 5) recited during the morning and evening prayers, on retirin g at ni gh t, an d on one's d eat d . S hiva:(literally: "seven") the week of intense mournin g and prayer at home after the d eat of a c l ose re l ative.Fami y an d frien d s visit to comfort t h e mourners. Sh oc ghl y s k i e d or d aine re l i g ious officia l w h o carries ou t shech ita S hofar: r ams horn blown during the morning service on Rosh Hashanah. Shul ( Yi h), syna gog e ; a b ing use d primari l y for Jewis h prayers, oftenalso housin g other communal facilities. S hulchan Arukh : one of the most definitive codes of Jewish law, governing ever y aspect of Jewis h l ife. Compi l e d in Safe d , Israe l in t h e 16t centur y . T allit shawl with frin g es ( t sitsit w orn by men durin g prayers; the t allit kata n (sma ta ll it) is worn as an un d ergarment uring t h e d ay. l t h e main aut oritative source of Ra bb inic Ju d aism, compi l e d in 6t h c entury CE, based on oral traditions, some dating back to Moses. C onsists of t he Mishn a an d its commentary, t h e G emar anac a bbreviation for T orah (Five Books of Moses), T T N evi'im (the Prophets),

80 and e tuvim ("Writings", including Prove
and e tuvim ("Writings", including Proverbs and Psalms), which t oget er ma k e up t he H e w Bi ble. T efi small leather boxes containin g the Shema and other biblical passages, worn a by men above the forehead and on the arm during morning prayers ora h e Five Boo k s of Moses (Pentateuc h ), an d extension t h e entire b o of Jewish reli g ious tradition . Ts i i t : t h e fringes on a ta llit h rzeit (Yiddish): the anniversar y of a death, when close relatives sa y kaddish. Y armulke(Yiddish): skullca p . See h . Y iva re l i g ious sc h oo , often fu ll -time for b oys eyon h e a g e of b ar itzvah. Those who qualify as rabbis often continue post g raduatestudy in a Kollel . Yom Tov or v C h a g a Jewis h festiva l . ibliography of the Jews in ScotlandISTORY Collins Kenneth E (ed . Aspects o f Scottis h Jewry W 1 9 8 7 C o ins Kennet h E: Go a Lea rn: e Internationa l Story o f Jews an d Me d icine in Scot l an A BERDEEN 1 9 8 8 Secon City Jewry: th e Jews o G asgow in t h e Age o Expansio n GL W 199 0 B e Well! Jewish Immi g rant Health and Welfare 1860-1920EAST LINTON 200 1 Hutt, Charlotte and Kaplan, Harvey L, (eds.):A Scottish Shtetl - Jewish Life in the Gorbals, 1880-1974 GLASGOW 1 9 Kap an, Harvey L: The Gorbals Jewish Communit y in 190 1 G LAS W 200 6 Lev , A b ra am: e Origins o f Scottis h Jewr y L ONDON 1 9 5 8 e Origins o f G asgow Jewry, 1812-1895 GLASGOW 1 9 4 9 Livin ston, Harvey M: From Strengt h to Strengt h … 100 Years o f Service, 1903-2003 G L A S W 2004 h i ips, A b e l A History o f t e Origins o f t e First Jewis h Community in Scot l an , 1816 DINBUR H 1 9 7 9 Servin Their Countr y : Wartime Memories of Scottish Jews G L A W 200 1 EMOIRSBermant Chaim: Comin HomeLONDON 197 6 C alder, Jenni: N ot Nebuchadnezzar … In Search o f Identities EDINBUR H 2005 G lasser, Ral p h : G rowing U p in the Gorbal s LONDON 198 6 G orbals Bo y at Oxfor d LONDON 198 8 G orbals Voices, Siren Son g s ONDON 199 0 Hofman, Et h e l G:Mackerel at Midnigh t … Growing U p Jewis h on a Remote Scottis h Is l an PHILADELPHIA 2 005 Lev , Ernest : J ust One More Dance EDINBURGH 1 998 S c h otz, Benno: B ronze in my B l oo EDINBURGH 1 9 8 1 Fran Fion a H anna Fran k … A G asgow Artist: D rawings & Sculptur e GL W 2004 G rant Marianne I Knew I was Paintin g for M Life: T he Holocaust Artworks o f Marianne Gran t GLASGOW 200 2 77  B ibliograph

81 y ICTION num b er of fictiona l wor k
y ICTION num b er of fictiona l wor k s are set in t e ewis communities of S cot , most l y in G l as ow. Bermant, Chaim: J ericho Slee p Alone L ONDON 1964 B e n s ONDON 1 965 T he Second Mrs Whitber g L ONDON 1976 Th e Pa riarc N 1 9 8 1 C owan, Eve l yn : P ortrait of Alic e NEW YORK 1976 T aylor, CP: B rea & Butte r 19 r E DINBURGH 1 99 Ronder, Jack: The Lost Tribe,LONDON 1978 S et in Dundee and Edinburgh, and serialised on television.ENERAL ert Martin: h e Ho ocaust: t h e Jewis h Trage dy 1 9 8 6 Israel: a Histor y 199 8 e Rout l e d ge Jewis h History At l as 995 Jaco s, Louis : The Jewish Reli g io 1995 ewis Year Boo k: Produced annuall y b the J ewis ronic nson, Pau l: A History o f t e Jews 199 C hief Rabbi Sir J onathan Sacks: F aith in the Future 199 e Dignity o f Di ff erence200 he House we Build To g ether … Recreatin g Societ y 2007 SEFULWEBSITESlibrary.thinkquest.org/28505/judaism/intro.htm eneral information site on J udaism. w ww.icteachers.co.uk/resources/resources re.htm#Judais A ran g e of resources d eve ope b y teac h ers to teac h Jewis h Festiva l s t rou d rama, ssemblies and other activities. w ww.Holocaust-trc.or ne of many sites dedicated to teachin g the Holocaust, with lesson plans etc . € w ww.sco ec.or nformation a b out t h e ewis Communities of Scot l an , an d t e wor k of t h e Scottis h C ouncil of J ewish Communities . SCO TLAND’ J Calendar 2008…2012 2008200920102011201257685769577057715772 r FRI 21 MAR UE 10 MAR CH S UN 28 FEBRUAR Y UN 20 MAR CH T HU 8 MAR C H P esac assove 21 APRI L T HU 10 APRIL T UE 31 MAR CH TUE WED 20 APRI L S AT N 8 APRIL P esac assov Conclusion 27 APRIL W ED THU / 16 APRI L M O N / TUE / 6 APRI L MO N / 26 APRI L FRI T / 14 APRIL Sh avuo entecost / TUE / 10 JUNEFRI T 30 MAY W ED 20 MAYWED THU / 9 JUNE O N 28 MAY T isha BA v S UN 10 AUGU S T HU 30 JULY T UE 20 JUL Y TUE AUGU S T UN 2 9 JULY57695770577157725773 Has h ana r TUE/WED 0 SEP/1 OCTOBER SAT/SU 9/20 SEPTEMBE R T HU/FR 9/10 SEPTEMBE R THU/FRI 29/30 SEPTEMBE R MON/TU 7/18 SEPTEMBER Y om Ki pp u r THU 9 OCTOBERMON 28 SEPTEMBER SAT 18 SEPTEMBER S AT 8 OCTOBER W ED 26 SEPTEMBE R S ucco rna cles TUE/WED 15 O BER SAT/SU / 4 T O BER HU/FR / 24 EPTEMBE THU/FRI 14 O BER MON/TU T O imc at Tora h TUE WED 22 O SAT / 11 O EPT T O BERTHU FRI 21 O MON / 9 T O BER h anu h 22-2 DE C EMBER AT- AT 2-1 DE C EMBER HU-THU 9 DE C EMBE 21-2 DE C EMBE UN- UN DE

82 C EMBE 79 Ten Ye a r ewi h len dar Ca
C EMBE 79 Ten Ye a r ewi h len dar Calendar 2013…2017 2013201420152016201757735774577557765777 r UN 24 FEBRUARY SUN 16 MARCH T HU 5 MARCH THU 24 MARC H SUN 12 MARC H P esac assove TUE WED 27 MAR CH T UE WED / 16 APRI L SAT SUN 5 APRI L S AT SUN 24 APRIL T UE WED / 12 APRI L P esac assove (Conc usion ON/TUE / 2 APRIL MON/TU 22 APRIL F RI/SA 11 APRI L F RI/SAT 30 APRIL MON/TU / 18 APRI L S havuo WED/THU 16 MA Y W ED/THU 5 JUNESUN/MO / 25 MA Y S UN/MO 13 JUN E W ED/THU31 MAY / 1 JUNE isha BA v TUE 16 JULY UE 5 AUGU S T UN 26 JUL Y UN 14 AUGU ST T UE 1 AUGU S 57745775577657775778 Has h ana r THU FRI /6 SEPTEMBER T HU 25/26 SEPTEMBER O N / TUE 14/15 SEPTEMBER / /4 OCTOBE R T HU 21/22 SEPTEMBER Y om Kippu r S AT 14 S EPTEMBER AT 4 OC T O ED 2 3 S EPTEMBER WED 12 OC T O BER AT S EPTEMBER ucco rna cles THU/FRI 19/20 SEPTEMBER HU/FR /10 OCTOBER MON/TUE 8/29 SEPTEMBER M ON/TU 17/18 OCTOBER HU/FR 5/6 OCTOBE R S imchat To r THU/FRI 27 SEPTEMBER T HU/FR / 17 OCTOBE R MON/TUE / 6 OCTOBE R ON/TU 25 OCTOBER T HU/FR / 13 OCTOBE R C h anu h THU-TH V-5 DE C EMBE D 7-24 DE C EMBE MON-MO 7-14 DE C EMBER UN-SUN 25-31 DE C EMBER D 3-20 DE C EMBER T he Shabbat tript y ch from the Queens Park windows by Jo h n K C l ar in t h eir new locat i o abo he Ark n Giffnock Synagogue (see 60–61 ) SCO TLAND’ J CKNOWLEDGEMENTSThe Scottish Council of Jewish Communities would like to thank the Scottish Government for financial support in the production o f t h is kle . W e are g rateful to Canon g ate, Mainstream, Vallentine Mitchell, a n d atto an d Win d us for permission to print extracts from Davi d D aic es,Two Wor ld s ; Ernest Levy, J ust One More Dance; Ra lph G asser, orbals Voices, Siren Son g Rabbi C y ril Harris, F or Heavens Sake ; and aim Bermant,Coming Home. h l p an d support of Harvey Kap l an an d t e Scottis h Jewis h Archives Centre is also g ratefully acknowled g ed. UIDETHEISTORYANDOMMUNITYTHEEWS otlands cotlands ws cottish Council of Scottish Council of Jewish Communities Jewish Communities SECOND EDITIONDr Kenneth E Collinswith Ephraim Borowski and Leah Granat Jewish & Scottish Identity Brief History of the Jews in Scotland The Contemporary Jewish Community Summary of Jewish Beliefs & Practice otlands cotlands 9 7 8 0 9 5 5 9 0 2 1 0 9 SCOTLANDS JEWS Scottish Council of Jewish Communities cottish Council of Jewish Communities: www.scojec.org Scottish Council