Soho Theatre on Dean Street in the heart of the West End is housed in a former synagogue (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Soho was once a notorious red light district, but it has been gentrified in recent years, and is known today for its theatres, restaurants, cafés and music scene. Soho Square is one of the prettiest and most unexpected open spaces in the West End, and in the past it was the home to many Jewish impresarios, producers, directors, and the locations of some now-lost synagogues, Jewish charities, schools and more.
Soho Theatre on Dean Street is one of London’s busiest theatre and comedy venues, with a year-round festival programme and a buzzing bar in the heart of the West End. The theatre, which opened in March 2000, is housed in a former synagogue, having raised the funds to buy and redevelop the building.
When I was in Soho last week, I searched for the stories of Jewish Soho. I visited this former synagogue and went in looking for some of its predecessors, including the former Beit HaSepher Synagogue on Soho Square and the former West End Talmud Torah and Bikkur Holim synagogue on Manette Street.
The West End Great Synagogue, which was known as the West End Talmud Torah and Bikkur Holim Synagogue until about 1950, was first formed in 1910 with the merger of the West End Talmud Torah, which had been founded at Green’s Court in 1880, and the former Bikkur Holim Synagogue, which had been at Brewer Street, off Golden Square. It also incorporated the Beit HaSepher synagogue on Soho Square.
Karl Marx and his family lived in abject poverty at 21 Dean Street from 1848 to 1856 (Photograph: Patrick Comerford, 2025)
Karl Marx and his family lived in abject poverty at 21 Dean Street from 1848 to 1856, until his wife inherited a legacy and they could afford to move to Haverstock Hill in Belsize Park. By the late 19th century, the Jewish community in Soho was made up of shopkeepers and immigrants who had moved into the West End.
The dominant local industry was tailoring, with people working in hard conditions in their flats and workrooms on bespoke suits and theatre costumes and supplying trimmings, and embroidery, from Saville Row to West End theatres.
Then in 1912, 1,500 skilled West End tailors, mostly immigrants from central and east Europe, went on strike, and 12,000 Jewish tailors in the East End also went on strike in support of them. The strikes were successful, and brought an end to the exploitation of sweated labour. Royalty Mansions on the site of the former Royalty Theatre on Meard Street, off Dean Street, were first built in 1908, and are a reminder of these skilled workers.
The former Manette Street Synagogue at 14 Manette Street, between Greek Street and Charing Cross Road (Photograph: Patrick Comerford, 2025)
These highly exploited but low-paid workers were, by and large, members of Orthodox Jewish families that were immigrants from central and east Europe, and they needed small chevrot there, just as they were needed in the East End.
The Talmud Torah Synagogue first began above a shop at 9 Green’s Court, off Golden Square in Soho in 1880. The Bikkur Holim Synagogue was formed at 41 Brewer Street, also off Golden Square in 1910. They soon merged, and after a brief time in Berwick Street moved in 1916 to 14 Manette Street, between Greek Street and Charing Cross Road, and behind Soho Square, where it was known as Manette Street Synagogue.
Manette Street was originally known as Rose Steet, and takes its name from A Tale of Two Cities, in which Charles Dickens has Dr Alexandre Manette and his daughter Lucie living on Soho Square. Their house is said to have been modelled on the House of Saint Barnabas, which Dickens visited. Because of this association, Rose Street behind the House of Saint Barnabas was renamed Manette Street.
The Soho Square Beth HaSepher Synagogue was established in 1910 and in 1916 moved to 26A Soho Square, beside the Charity House or House of Saint Barnabas on the corner of Soho Square and Greek Street.
The building was once a workhouse associated with Saint Anne’s Parish and had a variety of religious uses from the 1830s for over a century. It was a church-run commercial school from 1839 to 1847. The it was part of the House of Charity until that moved around the corner to 1 Greek Street in 1862. It was then the Saint John the Baptist Mission House and Industrial School (1870-1899), followed by Saint Patrick’s Home for Working Boys (1903-1916).
The Beth HaSepher synagogueS founded in 1910, moved to 26A Soho Square around 1917. It was affiliated to the Federation of Synagogues.
The Soho Square Beth Hasepher Synagogue moved to 26A Soho Square in 1916 (Photograph: Patrick Comerford, 2025)
The two synagogues on Manette Street and on the corner of Soho Square and Greek Street merged in 1948, and moved to 21 Dean Street, where the new synagogue was renamed the West End Great Synagogue.
For many years, Soho had a distinguished rabbi in Rabbi Tzvi Hirsch Ferber (1879-1966), the author of many books. He was the rabbi of the West End Talmud Torah Synagogue from 1913, established the Chesed V’emeth Burial Society in 1915, and consolidated the various activities and religious life of the community of Jewish working class immigrants in Soho into one institution.
He was described as a ‘man of saintliness and gentleness, loved and admired by all who came into contact with him’. He remained Rabbi of Soho for 42 years, from 1913 until his retirement in 1955.
The West End Great Synagogue owned its own cemetery, consecrated in 1915. Because of this, over the years, many smaller congregations affiliated with it and with its burial society. Some of them or their members still retain this affiliation, although many of these congregations are no longer active. They include Commercial Road Great Synagogue, Congregation of Jacob Synagogue, Ezras Chaim Synagogue, Fieldgate Street Synagogue, Great Garden Street Synagogue, Nelson Street Sephardish Synagogue, Sandy’s Row Synagogue and Teesdale Street Synagogue.
Royalty Mansions on the site of the former Royalty Theatre … a reminder of the skilled clothing workers who lived and worked in Soho a century ago (Photograph: Patrick Comerford, 2025)
The original building on Dean Street had been damaged by German bombs during World War II and was rebuilt as a new synagogue in 1964. Rabbi Maurice Lew was appointed Rabbi of the West End Great Synagogue in 1963, and his official induction as rabbi also involved the consecration of the rebuilt building.
Maurice Lew was born in Siedlce in Poland, and his father, Rabbi Israel Joseph Lew, was the Rabbi of the Mile End and Bow Congregation. Rabbi Maurice Lew retired as Rabbi at Dean Street in 1979.
The West End Great Synagogue maintained a minyan or quorum for many years and generously donated to Jewish charities and student activities. The building on Dean Street included halls used for dancing and by the Labour Friends of Israel. The Ben Uri Gallery, founded in 1915 to support East End artists, relocated there in the 1970s and remained there until 1996.
When the synagogue at 21 Dean Street closed in the 1990s, the remaining members moved to the Western Marble Arch Synagogue. The synagogue still exists nominally as an independent congregation, with an address at the Western Marble Arch Synagogue but with its own burial society and cemetery and some affiliation to the Federation of Synagogues.
After the former West End Great Synagogue moved to the Western Marble Arch synagogue, the former synagogue on Dean Street became the Soho Theatre.
Shabbat Shalom, שבת שלום
The Soho Theatre on Dean Street opened in the former synagogue in 2000 (Photograph: Patrick Comerford, 2025)
14 February 2025
Daily prayer in Ordinary Time 2025:
12, Friday 14 February 2025
Hearts in preparation for Saint Valentine’s Day celebrations in the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are in Ordinary Time in the Church Calendar. This week began with the Fourth Sunday before Lent (9 February 2025), and Ash Wednesday and the beginning of Lent are less than three weeks away (5 March 2025).
The Calendar of the Church of England in Common Worship today remembers Saint Cyril (869) and Saint Methodius (885), Missionaries to the Slavs, and Saint Valentine (ca 269, Martyr at Rome (14 February). Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Hearts in preparation for Saint Valentine’s Day today in the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2025)
Mark 7: 31-37 (NRSVA):
31 Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. 32 They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. 33 He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. 34 Then looking up to heaven, he sighed and said to him, ‘Ephphatha’, that is, ‘Be opened.’ 35 And immediately his ears were opened, his tongue was released, and he spoke plainly. 36 Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. 37 They were astounded beyond measure, saying, ‘He has done everything well; he even makes the deaf to hear and the mute to speak.’
Martin Niemöller’s cell in Sachsenhausen … if we do not speak out today, who is going to speak out four years from now? (Photograph: Patrick Comerford)
Today’s Reflection:
Jesus returns from region of Tyre and Sidon, where he has healed the daughter of a Greek-speaking Syrophoenician woman in Tyre, which we read about yesterday (Mark 7: 24-30). In this morning’s reading, he is still in a culturally Hellenised region, the Decapolis. But, from a very dramatic healing, that I have compared with the best of Greek classical drama, we move to what is intended to be a very private, one-to-one healing, that was not even meant to be a sideshow.
There are two languages at play in these two readings: Greek and Aramaic. The single word Jesus uses in verse 34, Ephphatha (Εφφαθα) is not so much an Aramaic word as the Greek form of a Syro-Chaldaic or Aramaic word, meaning ‘Be opened’. It is as though Mark has to regularly translate the Aramaic words he hears so that they can be heard by his Greek-speaking readers (see Mark 3: 17; 5: 41; 7: 11; 14: 36; 15: 34).
But this word is so guttural that even in polite parishes it can sound vulgar as people try to read it out. No matter how polite they try to be, the double F (Φ) sound can sometimes cause blushes and giggles, or even embarrass the reader.
English is such a polite language, and the translators add their own polite priorities and good manners to how they translate what Jesus says in the original and very direct Greek into palatable, modern English.
During this week, we have heard a Gospel reading on Tuesday in which Jesus is being rude to some very religious people, who come with real doubts and with polite questions and end up being called hypocrites (Mark 7: 1-13). The blunt conversations continued on Wednesday (Mark 7: 14-23), with Jesus speaking about human waste, and then about fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride and folly … hardly safe topics for most Sunday services.
To add to that, in the Gospel reading yesterday (Mark 7: 24-30), Jesus later goes on to compare a woman who comes to him in distress with dogs, and he seems to call her daughter what amounts to – in the original Greek – a ‘little bitch’ (Mark 7: 24-30, 13 February 2025).
Then in the reading today, he meets a man who is deaf and dumb – and he sticks his fingers in his ears and spits on him. (Mark 7: 31-37).
It is interesting how Jesus calls this man aside for a private one-to-one. How did he do this? If the man is deaf, how could he hear what Jesus is saying to him, both in public and in private? In this area, as a deaf mute, how had he learned to speak both Greek and Aramaic?
Yes, with one, single, perhaps even coarse word, the man can hear and speak.
It is very difficult for people in the US at present to speak out about events at the moment, with one disastrous and catastrophic edict following another. People’s lives are being destroyed, and many are afraid to speak out in case they are going to be the victims of the next diktat signed in the Oval Office by a capricious and vengeful President. Who sees and hears what he does, but is afraid to speak out?
But if people do not speak out now, who is going to be left to speak out four years from now?
Perhaps one, simple, blunt and direct word from Jesus may empower some people to speak out before it is too late. That word may be εφφαθα. But perhaps, on Saint Valentine’s Day, we might also need to be reminded that that word may simply be ‘Love!’
I am reminded again of the words of the German theologian and Lutheran pastor Martin Niemöller (1892-1984), whose cell I have visited in Sachsenhausen:
They came first for the Communists,
and I didn’t speak up because I wasn’t a Communist.
Then they came for the Jews,
and I didn’t speak up because I wasn’t a Jew.
Then they came for the trade unionists,
and I didn’t speak up because I wasn’t a trade unionist.
Then they came for the Catholics,
and I didn’t speak up because I was a Protestant.
Then they came for me,
and by that time no one was left to speak up.
The two healing stories of the mother and her daughter and the deaf mute find their context in – are sandwiched between – the two stories about feeding the crowds. The two feeding stories and the healing store in Tyre involve feeding with bread. Christ’s invitation to the Eucharist needs to be opened out, from being a rite of the Church to being a banquet for the world.
Only when we break down our limitations or prejudices, and when we are bold enough to speak out, can Christ’s healing message be brought to a world that cries out for God’s healing, God’s mercy, God’s justice … that cries out to be called into God’s Kingdom.
Arbeit Macht Frei … the gate at Sachsenhausen (Photograph: Patrick Comerford)
Today’s Prayers (Friday 14 February 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Founders’ Day.’ USPG and SPCK are celebrating ‘Founders’ Day’ in Saint James’s Church, Picadilly, next week (Monday 17 February 2025). This theme was introduced on Sunday with a Reflection by Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Friday 14 February 2025) invites us to pray:
Righteous God, we confess our failure to fully reckon with the sins of the past. Purify our hearts, Lord, and grant us the strength for deep self-examination. May we not only mourn what has been lost, but also commit to building a future rooted in justice, truth, and love.
The Collect:
Lord of all, who gave to your servants Cyril and Methodius
the gift of tongues to proclaim the gospel to the Slavs:
make your whole Church one as you are one
that all Christians may honour one another,
and east and west acknowledge
one Lord, one faith, one baptism,
and you, the God and Father of all;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Cyril, Methodius and all your saints
in the eternal banquet of Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Roses at the memorial in memory of the victims of Sachsenhausen (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in Ordinary Time in the Church Calendar. This week began with the Fourth Sunday before Lent (9 February 2025), and Ash Wednesday and the beginning of Lent are less than three weeks away (5 March 2025).
The Calendar of the Church of England in Common Worship today remembers Saint Cyril (869) and Saint Methodius (885), Missionaries to the Slavs, and Saint Valentine (ca 269, Martyr at Rome (14 February). Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Hearts in preparation for Saint Valentine’s Day today in the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2025)
Mark 7: 31-37 (NRSVA):
31 Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. 32 They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. 33 He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. 34 Then looking up to heaven, he sighed and said to him, ‘Ephphatha’, that is, ‘Be opened.’ 35 And immediately his ears were opened, his tongue was released, and he spoke plainly. 36 Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. 37 They were astounded beyond measure, saying, ‘He has done everything well; he even makes the deaf to hear and the mute to speak.’
Martin Niemöller’s cell in Sachsenhausen … if we do not speak out today, who is going to speak out four years from now? (Photograph: Patrick Comerford)
Today’s Reflection:
Jesus returns from region of Tyre and Sidon, where he has healed the daughter of a Greek-speaking Syrophoenician woman in Tyre, which we read about yesterday (Mark 7: 24-30). In this morning’s reading, he is still in a culturally Hellenised region, the Decapolis. But, from a very dramatic healing, that I have compared with the best of Greek classical drama, we move to what is intended to be a very private, one-to-one healing, that was not even meant to be a sideshow.
There are two languages at play in these two readings: Greek and Aramaic. The single word Jesus uses in verse 34, Ephphatha (Εφφαθα) is not so much an Aramaic word as the Greek form of a Syro-Chaldaic or Aramaic word, meaning ‘Be opened’. It is as though Mark has to regularly translate the Aramaic words he hears so that they can be heard by his Greek-speaking readers (see Mark 3: 17; 5: 41; 7: 11; 14: 36; 15: 34).
But this word is so guttural that even in polite parishes it can sound vulgar as people try to read it out. No matter how polite they try to be, the double F (Φ) sound can sometimes cause blushes and giggles, or even embarrass the reader.
English is such a polite language, and the translators add their own polite priorities and good manners to how they translate what Jesus says in the original and very direct Greek into palatable, modern English.
During this week, we have heard a Gospel reading on Tuesday in which Jesus is being rude to some very religious people, who come with real doubts and with polite questions and end up being called hypocrites (Mark 7: 1-13). The blunt conversations continued on Wednesday (Mark 7: 14-23), with Jesus speaking about human waste, and then about fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride and folly … hardly safe topics for most Sunday services.
To add to that, in the Gospel reading yesterday (Mark 7: 24-30), Jesus later goes on to compare a woman who comes to him in distress with dogs, and he seems to call her daughter what amounts to – in the original Greek – a ‘little bitch’ (Mark 7: 24-30, 13 February 2025).
Then in the reading today, he meets a man who is deaf and dumb – and he sticks his fingers in his ears and spits on him. (Mark 7: 31-37).
It is interesting how Jesus calls this man aside for a private one-to-one. How did he do this? If the man is deaf, how could he hear what Jesus is saying to him, both in public and in private? In this area, as a deaf mute, how had he learned to speak both Greek and Aramaic?
Yes, with one, single, perhaps even coarse word, the man can hear and speak.
It is very difficult for people in the US at present to speak out about events at the moment, with one disastrous and catastrophic edict following another. People’s lives are being destroyed, and many are afraid to speak out in case they are going to be the victims of the next diktat signed in the Oval Office by a capricious and vengeful President. Who sees and hears what he does, but is afraid to speak out?
But if people do not speak out now, who is going to be left to speak out four years from now?
Perhaps one, simple, blunt and direct word from Jesus may empower some people to speak out before it is too late. That word may be εφφαθα. But perhaps, on Saint Valentine’s Day, we might also need to be reminded that that word may simply be ‘Love!’
I am reminded again of the words of the German theologian and Lutheran pastor Martin Niemöller (1892-1984), whose cell I have visited in Sachsenhausen:
They came first for the Communists,
and I didn’t speak up because I wasn’t a Communist.
Then they came for the Jews,
and I didn’t speak up because I wasn’t a Jew.
Then they came for the trade unionists,
and I didn’t speak up because I wasn’t a trade unionist.
Then they came for the Catholics,
and I didn’t speak up because I was a Protestant.
Then they came for me,
and by that time no one was left to speak up.
The two healing stories of the mother and her daughter and the deaf mute find their context in – are sandwiched between – the two stories about feeding the crowds. The two feeding stories and the healing store in Tyre involve feeding with bread. Christ’s invitation to the Eucharist needs to be opened out, from being a rite of the Church to being a banquet for the world.
Only when we break down our limitations or prejudices, and when we are bold enough to speak out, can Christ’s healing message be brought to a world that cries out for God’s healing, God’s mercy, God’s justice … that cries out to be called into God’s Kingdom.
Arbeit Macht Frei … the gate at Sachsenhausen (Photograph: Patrick Comerford)
Today’s Prayers (Friday 14 February 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Founders’ Day.’ USPG and SPCK are celebrating ‘Founders’ Day’ in Saint James’s Church, Picadilly, next week (Monday 17 February 2025). This theme was introduced on Sunday with a Reflection by Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Friday 14 February 2025) invites us to pray:
Righteous God, we confess our failure to fully reckon with the sins of the past. Purify our hearts, Lord, and grant us the strength for deep self-examination. May we not only mourn what has been lost, but also commit to building a future rooted in justice, truth, and love.
The Collect:
Lord of all, who gave to your servants Cyril and Methodius
the gift of tongues to proclaim the gospel to the Slavs:
make your whole Church one as you are one
that all Christians may honour one another,
and east and west acknowledge
one Lord, one faith, one baptism,
and you, the God and Father of all;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Cyril, Methodius and all your saints
in the eternal banquet of Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Roses at the memorial in memory of the victims of Sachsenhausen (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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