The chapter traces the development of Zionism among Leeds Jewry, taking inspiration from the work of Theodore Herzl. In many ways, Zionism acted as a unifying influence in what was often a fragmented community, particularly since support did not depend on the degree of religious orthodoxy. Zionism in Leeds received a great stimulus from the arrival of Selig Brodetsky, who became the main organiser and leader. The city also was inspired by the visits of Chaim Weizmann.

The chapter attempts the difficult task of estimating the changing Jewish population of Leeds, without reliable census data. Before the present century, the census did not record religious affiliation. Surrogate demographic data has to be used based on place of birth; for the 1881, 1891 and 1901 census, if the place of birth was stated as Russia it has been used to form the basis of population estimates. The name COHEN is used as an additional indicator, as well as birth and death rates. The Jewish Year Book estimates are listed.

This chapter contains translations of a selection of shorter documents that were edited by Rudolf Buddensieg for the Wyclif Society in Polemical Works (vols 1 and 2, 1883). On the Noonday Devil is generally held to be the earliest of these, and is normally dated within a short period of the death of Edward III’s eldest son, the Black Prince, on 8 June 1376, which is mentioned in this text. The king himself died only a little over a year later. The other two texts, On the Seven Gifts of the Holy Spirt and On the Loosing of Satan, whose polemic ranges far beyond the very limited scope of On the Noonday Devil, are generally held to have been written towards the end of Wyclif’s life.

This chapter explores Leeds as one of the shock cities of the Industrial Revolution, which experienced massive population growth in the nineteenth century. The new industrial classes challenged the old merchant elite and sought political power. The 1832 election, the first time Leeds gained parliamentary representation, was an important statement about the new urban society. The building of the Town Hall was an expression of civic pride and Queen Victoria opened it.

Wyclif devoted many years of his life to the intensive study of scripture, beginning formally with exegetical lectures that survive as a sequence of postils (probably written between 1371 and 1376), now collectively known as Postils on the Whole of the Bible, a unique and extensive commentary that won Wyclif considerable respect as an exegete. In these, we witness his meticulous defence of the authority of scripture, and of the literal veracity of all of its parts. This is developed further in On the Truth of Holy Scripture (1377–78), Wyclif’s definitive guide to the interpretation of the Bible. It is in the first book of this latter treatise that he argues that scripture is metaphysically the Book of Life of which we read in St John’s Apocalypse. This book and the truths inscribed within it, he suggests here, are scripture in the truest sense, unlike the material codices that are so often taken to be the scriptural text by contemporary scholars. This conception of the scripture served Wyclif well in his famous claim that no part of scripture could literally be false. It enabled him to challenge the linguistic sophistry which he felt inevitably arose when the nature of the scriptural text was narrowly equated with inscriptions on manuscript pages.

This chapter provides the national context, tracing the history of Jewry from medieval England to modern Britain. It stresses the importance of immigration, of different sorts in different period and from different countries. The emergence of the office of Chief Rabbi and of the United Hebrew congregation is an important feature of contemporary British Jewry.

This chapter explains how the concept of identity is a complex one and not a unitary condition. Where Jews were forcibly contained within designated areas of the Pale, they conceived themselves as a unitary entity. Though they were also concentrated in the Leylands, they now lived among their new host society and so the single identity fragmented as people had to decide how Jewish to be if they wished to pursue integration. The example of the Jewish Lads Brigade is cited as a means of preserving Jewish identity while inculcating British values. The Scouts had a similar role for those who wanted a more rapid integration.

This chapter discusses the Jewish community during the difficult wartime years, when many families suffered the tensions of absent fathers in the armed services and children removed through evacuation. The latter was in the event relatively short-lived and children returned to their schools which were soon reopened. The remarkable story of the Kindertransport is reviewed and life stories given of successful relocation to Leeds. The reception given to those fleeing from Nazi persecution was not always wholly welcoming. The impact of rationing is discussed and the difficulties both housewives and servicemen had in keeping to their kosher dietary rules.