Adler, Herman. The Baal Shem of London. Transactions of Jewish Historical Society of England [TJHSE] (190205), 14873.

Accessed 10 May, 2013. http://www.jhse.org/book/export/article/12206.

You have heard of the process of white-washing in so far as it applies to historic criticism. It is a process which has been adopted by several eminent writers in the interests of truth. The great historian, Professor Mommsen, whose recent demise is deplored by the whole world of letters, has essayed to prove that the views commonly entertained about the Roman emperors is not correct, and that Tiberius was by no means a tyrant of so dark a hue as he is ordinarily depicted. Froude endeavours, and not without some measure of success, to clear Henry VIII. of the many imputations cast upon him. Marat, the unlovely, has recently been described as the Peoples Friend. And, indeed, gradually personages who were regarded aforetime as ogres are being transmuted into heroes or saints, so that the present period of historic writing may be described as the age of white-wash. I fear that I shall have to enter upon an opposite course, and cast something of a shadow upon a character that has hitherto loomed before the mind of Anglo-Jewry encircled with a halo of sanctity. But be assured that my colours will not be too dark. I shall speak of the Baal Shem as he was, Nothing extenuate, Nor set down aught in malice. Chayim Samuel Jacob Falk, also called De Falk, Doctor Falk, or Dr.Falckon, the subject of my paper, was a very enigmatic personage, who resided for about forty years in London, and was known 148

the baal shem of london. as the Baal Shem of London.1 The halo of reverence which had for over a century irradiated that name has, in a great measure, been dissipated by recent researches, but the veil of mystery with which

149

the personage bearing it has long been shrouded has, despite much investigation and several curious discoveries, not yet been entirely removed. At the same time it is remarkable how many of the enigmas have been solved by a search of contemporary literature, and how the accounts given in Hebrew sources have been corroborated by stray remarks that have been discovered in non-Jewish writings. Falks personality is of interest, as he was connected with a movement which has left its impression upon Judaism to this day. He also came into contact with several noteworthy contemporaries, and lived on terms of intimacy with influential members of the Jewish community in London. Sources for his biography are very sparse. They are: 1. Notices in various contemporary writings, which will be duly indicated. 2. References in the polemical works of R Jacob Emden, his ( Wrestling) and ( the Trodden Winepress). (The Lemberg edition, 1877, will be quoted.) 3. His Diary, Or rather Commonplace Book, which came into the possession of the late Solomon Herschell, Chief Rabbi, now in the library of the Beth Hamedrash of the United Synagogue. The Diary, first described by Dr. Neubauer in his catalogue of this library (No. 127), contains fifty-nine octavo pages, and is written in Spanish-Rabbinic and German cursive characters. It forms a strange medley of notes of a diary, an account of dreams, charitable gifts, catalogues of books, Bible texts, Cabbalistic names of angels, recipes for making cakes and spiced liqueurs, accounts of monetary transactions, lists of pledges, &c. The place of his birth is not known with absolute certainty. 1 See s.v. Baal Shem, in the Jewish Encyclopedia, where the term is correctly explained as the designation of certain people who were supposed to work miracles through the name of God. This term, Master of the Name, which at first was applied only as a special distinction to particular men, who were considered great saints and in whose miraculous powers the people believed, developed later into a professional title. The bearers o it represented a mixture of quack doctor, physician, and Cabbalist. 150 the baal shem of london. The statement copied by Picoiotto,1 from Alexander,2 that he came originally from Frth, is certainly incorrect. For, in his epitaph, he

is described as having come from the East,. . And Emden, his contemporary, and apparently well informed touching his antecedents, states that he came from Poland.3 In all probability he was a native of Podhayce, a town in Podolia, whence hailed his friend Moses David. Nothing is known about his father, except that his name was Raphael the Sephardi. It is uncertain why and how he received this appellation. Had he immigrated from Spain or Portugal?4 Falks Sephardic pronunciation of Hebrew may have been due to his parentage. Although the pseudo-Messiah, Sabbattai Zebi, had died in 1676, the evil effects of the agitation he had caused in Jewry remained. It led to the formation of sects, some of which taught doctrines largely blended with Cabbalistic mysteries, and not entirely free from ideas at variance with the pure monotheism taught by Judaism. One of these sects was founded by Judah Chasid (the pious),5 who held that the advent of the Messiah could be hastened by a life of austere asceticism and self-mortification. He and his followers migrated from Poland to Jerusalem in 1700, by way of Frth, the Tyrol, and Venice. Did Falk come to Frth with the intention of imitating Rabbi Judiths example and journeying to the Holy Land? We know that his mother died at Frth and was buried there. A tombstone was at a later period erected on her grave by his direction.6 It is claimed by that congregation that they assisted him when 1 Sketches of Anglo-Jewish History, p. 245. 2 Memoirs of the Life and Commercial Connections of the late Benjamin Goldsmid of Roehampton, London 1808. 3 p. 71b. 4 In his Commonplace Book he gives his full name as Did he claim relationship with the Laniados, a Sephardic family settled in Italy and the East? 5 Not to be confounded, of course, with R. Judah Chasid the Elder, of Ratisbon, who died in 1217. See Grtz, Geschichte der Juden, vol. x., note 4, iv., Die Polnischen Sabbatianer Jchuda Chasid und chajim Malach.

6 The Diary contains Memoranda of the gifts he sent to members of the Frth community, who had occupied themselves with the funeral. the baal shem of london. he was in great wanta claim corroborated by the fact that, on several occasions, he sent the Frth community sums of money, and bequeathed them a substantial legacy.1 Was Falk a follower of the Sabbattian craze? To Professor Schechter belongs the merit of having discovered the connection between Falk and Sabbattianism.2 For he cites some passages, and draws attention to others, in Jacob Emdens writings denouncing Falk as a sectary with the utmost virulence, imprecating him as , master of a demon, and , Samuel the Impostor.3These denunciations must, however, be taken cum grano salis. Emden viewed it as his life duty to imitate the example of his father, R. Zebi Ashkenazi, and to stamp out the heresy which had proved itself subversive of Jewish faith and morality. He composed several treatises on the history of the pseudo-Messiah and his alleged adherents and apostles. The principal grounds for his attack on Falk are, that he was a friend of Moses David of Podhayce, and that he had sheltered him when he arrived in London, after having been expelled from various congregations on the Continent.4 But in all probability, Falk befriended his countryman, because, like himself, he was a follower of the Cabbalistic school of R. Judah Chasid. The other ground for Emdens indictment was the ( cameo or amulet) on which the name of Samuel and Zebi were joined together.5 But there were other Samuels in Jewry besides Samuel Falk. It must also be urged in Falks favour that, in his Commonplace Book, which was never meant for the public eye, nothing is to be found in corroboration of Emdens grave imputation. There is no evidence of his having kept any of the feasts sacred in the Sabbattian Calendar. 1 On the occasion of my visit to Frth I inquired of the Rabbi, Dr. Neubrger, whether anything was known of Falk there. He informed me that the first mention occurred in the congregational records of 1838, when the bequest was sent from London. It was believed that when he arrived in Frth he was taken ill, and met with much kindly care. 2 Jewish Chronicle, March 9, 1888. 151

3 , p. 20b. 4 , p. 20b. 5 , p. 6. Emden asks, To whom does he refer by the name Yemini? Thus did the Eybschtzer call himself. By the name Samuel he refers to Samuel the Impostor, the Baal Shed of London. 152 the baal shem of london. One thing, however, is certain, that he claimed to be a Cabbalist, and pretended to the possession of thaumaturgic powers. He lived at the time when Europe was overrun by a multitude of deceivers, some of them self-deceived, who claimed to be able to discover hidden treasure by the help of the divining-rod and talismanic incantationsmen of the type of Schrpfer, the necromancer, and Cagliostro, the brassfaced adventurer, as Carlyle calls him. It was the time when even great scientific geniuses were under the delusion that they could transmute silver into gold by the practice of the Black Art, or by White Magic. Some notices of Falks doings at this time have been preserved by Archenholz,1 who states that a certain Comte de Ranzow, a Major-General in French service, gives an account in his printed memoirs of so-called Cabbalistic and magical operations, which he had seen performed by this Falk in the territory of Brunswick and on his fathers estate, in the presence of many distinguished personages, whom he names in his book, calling upon them to contradict him if he does not speak the truth. Archenholz deems it probable that the wonderful and incredible marvels performed by him were due to the fact that he possessed some special knowledge of chemistry. During one of his wanderings the mysterious doctor came to Westphalia, where the authorities, incensed by his pretensions to discover hidden treasures, sentenced him to be burnt alivethe penalty inflicted in those days on a sorcerer.2 Falk escaped this punishment by flight, and came to London. Emden quotes a letter,3 stating that about this time Falk married a woman of dubious character. This statement cannot be implicitly relied upon, as Emden is always ready to believe anything to the discredit of those whom he suspects of holding heretical views. Falk had no children, but mentions in his will a stepson named Cedalyah.4

1 England und Italien, i. p. 249. A translation of this work appeared in 1797 with the title, A Picture of England. 2 In Emdens , PP- 58b, 59a, a similar story is told of a person named Samuel Essingen, who was in Warendorf (a town in Westphalia), and who is also termed a Baal Shem. 3 , p. 71a. 4 Lyson, in his History of Middlesex (p. 442), mentions that, in the cemetery of the German Jews at Mile End there is a curions epitaph in memory the baal shem of london. He arrived in London in 1742, and was received with the hospitality which this country uniformly accords to refugees, without overmuch scrutiny as to their antecedents. He seems to have continned here the methods which brought him into collision with the Westphalian authorities, though probably in a more guarded manner. He rapidly gained fame on the score of some exploits that seemed bordering on the supernatural.1 Among the feats told of him are his skill in causing a small taper to burn for many weeks. When he required coals, he had but to utter a Cabbalistic incantation, and the lumps glided obediently into his cellar. Plate, which he had left as a pledge at the pawnbrokers, found its way to his chest in defiance of the laws of nature. When a fire threatened to destroy the Great Synagogue, he is said to have arrested the progress of the flames by writing four Hebrew letters on the pillars of the door. On his first arrival in this country he probably gained his livelihood by playing on the credulity of the superstitious. Both contemporaneous writings and his Commonplace Book contain references to mysterious journeyings to and from Epping Forest, accounts of meetings that were held, a tent he there erected, and of chests of gold that were there buried. Did he keep there his crucibles and alembics for calcining, subliming, and dissolving? Probably he had some knowledge of a process akin to electro-plating, and knew how to coat the base with the more precious metalsan emblem of his own composite character. The Baal Shem succeeded in winning the confidence of his acquaintances by investing himself with the glamour of saintliness. In a letter preserved by Emden,2 written by Susman Shesnowzi, a friend of Falks, he describes him as a kind of super-man. His chamber is lighted by silver candlesticks on the walls, with a central 153

eight-branched lamp made of pure silver of beaten work. And albeit it contained oil to burn a day and night, it remained enkindled for of the wife of Dr. De Falk, and it is in the Hebrew character, but the words are so composed that it has puzzled the most learned Rabbis. I have not succeeded in the identification of the tombstone. 1 See Alexanders Memoirs, pp. 47-50. Hyam Isaacs Jewish Ceremonies, p. 335. 2 , pp. 69b-709. 154 the baal shem of london. three weeks. On one occasion he abode in seclusion in his house for six weeks without meat or drink. When, at the conclusion of this period, ten persons were summoned to enter, they found him seated on a throne, his head diademed with a golden turban, a golden chain round his neck with a pendent silver star, on which sacred names were inscribed. Verily this man stands alone in his generation, by reason of his knowledge of holy mysteries. I cannot recount to you all the wonders he accomplishes. I am grateful that I have been found worthy to be received among those that dwell within the shadow of his wisdom, &c. I believe that we are not justified in accepting this eulogium. Reference to his Commonplace Book indicates that Falk, though not destitute of some knowledge of the Bible and Cabbalah, was but a poor Hebrew scholar, weak in grammar and even in orthography. On the other hand, Emden is probably too severe when he stigmatises him as an Am-haaretz (ignoramus), and when he says, on the authority of his correspondent, that when called to the Law in his oratory on a Sabbath morning he could hardly pronounce the blessings, that it was like the twittering of a sparrow, and that no voice could be heard. Tidings of Falks fantastic proceedings soon reached the outer world. We now find him coming in contact with personages of distinction. Archenbolz (l.c.) mentions a royal prince, who in his eager quest of the philosophers stone, applied to Dr. Falk. To his great chagrin he was not admitted. R David Azulai, in his small book of travels, ( p. 13), mentions that, when in Paris in 1778, he

met the Marquis de Toma and the Marchesa de Croua, who had saved many Jews from falling into the clutches of the Inquisition. This high-born dame intimated to Rabbi Azulai that the Baal Shem of London liad taught her practical Cabbalaha circumstance which greatly roused the ire of the worthy Rabbi. Falk also seems to have been on intimate terms with that strange adventurer, Baron Theodor de Neuhoff, who, having headed a Corsican rising against the Genoese, was crowned king of the island, and on being subsequently banished, settled in London in 1749. The erstwhile king buoyed himself with the hope of restoring his fallen fortunes by the recovery of treasures hidden in the depth of the the baal shem of london. ocean. In this attempt he enlisted the aid of an aged Jewish Rabbi, who visited him while in prison.1 Falk records a mysterious meeting with Prince Czartoryski, probably Adam Czartoryski, one of the most eminent princes of Poland, connected with royalty. He was probably leader of the reforming or Czartoryski party, opposed to the king, Stanislaus Augustus Poniatowski.2 Falk was also acquainted with a personage Emanuel, whom he describes as a servant of a king of France (Louis XVI.). The Baal Shem is also believed to have given the Duke of Orleans a ring as a talisman to insure his ascending the throne. This ring Philippe galit is said to have sent to a Jewess, Juliet Goudchaux, who passed it on to his son, the Duc de Chartres, subsequently King Louis Philippe. The king at his death bequeathed it to the Comte de Paris, and it is believed to be at present in Stow House, Twickenham.3 This ring is also mentioned in a brochure by Hermann von Scharff-Scharfenstein, entitled Das geheime Treiben, der Einfluss und die Macht des Judenthums in Frankreich seit hundert Jahren (1771 1871), 2 Auflage, Stuttgart 1872, bei Heinrich Killinger. The writer desires to prove that the Jews were the authors of all the misdeeds recorded in history. He asks (p. 2): Why did the infamous Duke of Orleans, Philippe galit, abandon Louis XVI? Answer: The Jews instigated him to high treason and to all kinds of abominable actions. The notorious Falk-Scheck, Chief Rabbi of England (sic!), gave Philippe galit a ring with a talisman of lapis lazuli. The ring with the 155

1 Identified with our Baal Shem by a series of arguments contained in an article : -by R. David Kahana, in HaShiloach, vol. v. p. 54, who has made a special study of the Sabbattian movement. See also Varnhagen von Enses Biographische Denkmler, l Band 2Auflage, Berlin, and Fitzgeralds King Theodore of Corsica. 2 In a letter sent to me by the late Professor David Kaufmann (dated February 2, 1897) he writes: Besttigt sich meine Vermuthung dass der Londoner der Emdens und ein Sabbattianer war? Czartoryski war ja selber ein halber Schps? Unfortunately the brilliant scholar was taken from us before he could answer my inquiry as to the reasons which led him to regard the prince as an adherent of this craze. 3 Drumont, La France Juive, pp. 275, 276, quoting from Von Gleichens Denkwrdigkeiten. 156 the baal shem of london. talisman was presented to the Duke under the pretence that it possessed the magic virtue to seat him on the throne of France. Such a ring as the Rabbi Falk-Sheck gave Orleans is termed by the Jews Kamaoth. And it was one of their stratagems to give such rings to high personages, whom they thought useful for their purposes, in order to stimulate them by these fictitious talismans to energetic measures in the interests of Israel. It is not the first time in Anglo-Jewry that we hear of such magic rings. Professor Berliner has drawn my attention to a Biblical manuscript in the Harleian Collection of the British Museum (Cod. 12, No. 24, fol. 314-317), where mention is made of an English Jew who possessed a demon enclosed in a ring. Dr Falks principal friends were the eminent bankers, Mr. Aaron Goldsmid and his son George, to whom frequent reference is made in his diary, and who would seem to have afforded him valuable advice in respect to his legitimate mercantile transactions. During the last twenty years of his life he became a man of means, owing to his being engaged in pawnbroking and in successful speculations and investments in stocks. He resided in a commodious house in Wellclose Square, where he had built a Synagogue, to which two Readers were attached, and a Tabernacle, which is said to have been built in the public garden of the square, the site now occupied by the day school of St. Pauls Church for seamen.

We find him using a coach and four for his journeys, and alternating his Cabbalistic lucubrations with solicitous care for the pleasures of the table. While certainly not a man of much learning, he was fond of books. He gives a list of the works he possessed, which indicates that he was not averse to grammatical, philosophical, and controversial studies. He entertained relations with the Chief Rabbi David Tevle Schiff, , author of Talmudic Miscellanies, edited under the title of by R. Gabriel Adler. Falk calls the Rabbi , thus showing that even then the Rabbi of the Great Synagogue was regarded as the Chief Rabbi of the Jews of the United Kingdom. He was also on friendly terms with the newly appointed Rabbi of the New Synagogue, Moses Myers. In proof of the influential position he had attained, it may be mentioned that Simeon Geldern the baal shem of london. had entered his name among the persons he intended visiting in London.1 Although there is some obscurity as to the method by which Falk acquired his fortune, there is none as to the manner in which he dispensed it. He was of a highly benevolent disposition. We meet in his diary with many memoranda of various charitable gifts. In his will, dated April 14, 1782, and preserved in the archives of the United Synagogue, he appointed Mr. Aaron Goldsmid, his son George Goldsmid, and his son-in-law Lyon de Symons, to be his executors. His principal bequests were a gift of two miniature Scrolls of the Law in silver cases, still enshrined in the Ark of the Great Synagogue, and annual payments of one hundred pounds to the Great Synagogue; annual payments of ten guineas to the Beth Hamedrash of the Ashkenazim and of the Sephardim, respectively; of twenty guineas to the Frth Congregation and to various charities; of ten guineas to the Chief Rabbi or High Priest, as he is called, for the time being, and of various sums amounting in the aggregate to about 160, the surplus being entrusted to the executors for the benefit of the poor. These annual payments are regularly made by the Overseers of the United Synagogue. Eut owing to shrinkage of dividends the amounts have been materially reduced. The story of his having left a sealed packet of papers to Aaron Goldsmid, with strict injunctions never to open it under penalty of serious misfortune befalling the family, must be dismissed as apocryphal, for, besides other reasons, there is no mention of such a packet in the will. He died a few days after making his will, on April 17, 1782, and was buried on the morrow 157

in the burial ground at Globe Road, Mile End, his grave being close to that of R. Tevle Schiff. The epitaph on his grave declares, that during the forty years of his residence here he upheld the banner of the Law, and that at his death he devoted his entire property to charitable uses. The annexed protrait is from an original painting in the possession of Mr. W. H. Goldsmid by Copley, and is fully worthy of the artist.2 The likeness bears out the description of the Baal 1 Kaufmanns Aus Heinrich Heines Ahnensaal, p. 112. 2 The credit o having discovered this portrait belongs to Mr. Lucien Wolf. By dint of consulting the will of the late William Goldsmid and contemporary sale lists in the British Museum, he traced the picture to a descendant of the 158 the baal shem of london. Shem given by a contemporary, who writes that when he walks abroad he is garbed in a flowing robe, which strikingly harmonises with his long white beard and venerable features. May we not apply to him Popes famous lines slightly modified If to his share some mortal errors fall, Look at his face and youll forget them all. Whilst on the one hand we dare not class him among Worthies who have borne the designation of Baal Shem, it would be equally unjust to stigmatise him as a rank impostor and to describe him as the Jewish Cagliostro. He lived at a time when superstitions flourished in rank luxuriance. Shall it be accounted to him an unpardonable offence, that he did not rise superior to the spirit of his age? APPENDIX A.Hebrew Sources I. Abstract of letter in ( p. 69, b), addressed by Susman Shesnowzi to his son in Poland.1 Hear, my beloved son, of the marvellous gifts entrusted to a son of man, who verily is not a man, a light of the captivity, who hath set his heart to gather the dispersed of Ariel. He is a holy light, a saintly man. His name

is Samuel Falk, Samuel Jacob Chajim, the son of Raphael, the Sefard who dwells at present in the great city of London, Albeit I could not fully understand him on account of his volubility and of his speaking as an inhabitant of Jerusalem, yet he wrote an explanation of his words to the worthy Moses David, the aged and renowned Cabbalist who formerly dwelt in Podhayce, and was then famed as a Baal Shem. He was certainly well known to the Rabbi of our Community. He now dwells in the shadow of the before Goldsmids resident in Ashford. He was .enabled to prove its authenticity by a piece of parchment in the back of the frame, which contained a reproduction of the seven-branched candlestick with Hebrew inscriptions, and the signature of Falk. 1 It was necessary to condense the letter, as it is couched in oriental exuberance of style. There was a further difficulty, as Emden changes laudatory into vituperative termsthus instead of , the baal shem of london. mentioned saintly man. And seeing his handwriting I have copied it verbatim. [Here follow explanations of the Torahthe sorcerer mumbles words, but does not know their meaningas the writer himself testifies that he is not at liberty to reveal the mysteries. He then proceeds to relate the sorceries and the juggleries.] My son, I have written to you this, that you may show it to our Rabbi. He will certainly understand his words and holy deeds. How good, how pleasant and delightful are these wondrous mysteries and extraordinary actions to the unsealed eye and the open ear. Know thou, that all the candelabra on the walls, of which there are many pairs in each chamber, are of fine silver, in the form of the heavenly luminaries. There is a big candelabrum of pure silver, with double and triple lights one above the other, with, eight branches and flowers coming out of the sides, of beaten work. And with this candelabrum he wrought a great miracle. On the eve of a certain Sabbath he put therein oil of the same measure as he did each week. But the oil continued burning for three weeks, until he annulled the holiness of the light; then the lights were suddenly quenched as though they had never burnt. This was a wondrous feat, more wondrous than the miracle of Chanueah. On the night of Tuesday, the 8th of Kislev, we beheld this marvel with our eyes. In Cheshvan he withdrew into his house near the bridge (London Bridge). His house was entirely closed, so that no one could go out, and there he abode about six weeks without food, drink, or sleep, or kindling any fire. In the sixth week from the commencement of 159

his retreat he directed that ten learned men should assemble, who had purified themselves by immersion in the Ritual Bath. At midnight we came to his house, and then donned white surplices. On Wednesday he bade the Cabbalist, Moses David, write in his note-book. Then he directed Moses and another member of the Brotherhood, Jacob, grandson of Meir Eisenstadt, to kindle the light of two candlesticks. When Moses had completed the writing he asked the company to enter his chamber barefooted. Lo! and behold, the saintly man was seated on his throne arrayed like an angel of heaven, diademed with a golden mitre, a golden chain round his neck reaching to his waist, from which a great silver star was pendent, and on the star holy names were engraved. His face was covered with a veil star-shaped, and his headgear was marvellously fashioned of parchment, whereon holy names were written, And to each corner of the turban a star of pure gold was fastened, and names were engraven thereon as on the tablets. And who can describe the beauty of the painting on the tapestries that were hung on the walls with sacred figures, as on the heavenly throne in Ezekiels vision; and on these figures holy names were inscribed. In that chamber there were silver chains. Five men sat within, and five outside the chains. And before him a Shofar was placed on the table, which the saintly man had made, and also a trumpet, on which holy names were inscribed . . . . This is the saintly man who, according to my poor understanding, stands 160 the baal shem of london. alone in our generation, for he knows the mystery of our Law and does wondrous things. He is the friend of that great Cabbalist, famed throughout, the province of Volhynia, Moses David, known as the Baal Shem of Podhayce, who is well known to Rabbi Jonathan, Chief Rabbi of Hamburg, who related to him the wondrous deeds and the greatness of that man, so that the Rabbi applied to him the words of the Tikkunin: Happy the generation to which such mysteries have been disclosed, even as Hannah said, He giveth strength to his king, and exalteth the horn of his anointed. [Then the foolish man describes his marvels and acts in Goraloth (the casting of lots), and praises them as though they were Urim and Thummim, and after dwelling upon this at great length he concludes:] lam grateful that I have been received into this Brotherhood, who by their piety can hasten the advent of the Messiah. I know that many will believe my words, but others who do not occupy themselves with mysteries will laugh thereat. Therefore, my son, be very circumspect, and show this only to wise and discreet men. For here in London this matter has not been disclosed to any one who does not belong to our Brotherhood.Your affectionate father, Eliezer Susman.

II. A.bstract of a letter sent by Emden to a disciple in answer to his inquiry touching the Baal Shem , ) p. 71a). The letterpurports to be a copy of a communication sent from England to Poland. This foolish Susman received his wage for writing the preceding letter. Surely he deserves to be excommunicated. With regard to this Falk, although I do not know him personally, yet I have heard that he has come from Roland without any one knowing his antecedents, except that he pretends to be an adept in practical Cabbalah, and thus to discover hidden treasures. He was imprisoned for the offence of sorcery in Westphalia, and was in danger of being burnt alive if he had not fled. He then married a woman of evil repute and went with her to London. There he found supporters, especially among the lower orders, who thought to Profit by him. Some rich non-Jews believed in him, that he could discover for them the treasures of sea and land. By means of wonderful feats, which were nothing but jugglery, he succeeded in entrapping a wealthy captain, who spent all his fortune on him. He has now been reduced to poverty, so that he is dependent upon Falks charity. But despite this the captain praises him among wealthy Christians, so that they spend much money upon him. By this means the Baal Shem is enabled to live as a man of wealth. He spends his bounty on the men of his Brotherhood, so that they may spread his fame. Yet he is at times penniless and obliged to borrow from tradesmen and shopkeepers. According to general opinion he is very ignorant. He claims to be a the baal shem of london. Cabbalist, but his utterances and writings are devoid of sense. He himself admits this, for he says that no one understood his interpretation of the Scriptures save Moses David. A trustworthy and learned man also informed me that he was once in his oratory when he was called to the Law, and his enunciation of the blessing was like the twittering of a sparrow, almost inaudible, without clear articulation. I will not speak of his other objectionable actions, nor would I have stated anything to his disparagement, not even about his circulation of an amulet, as he is far away, and I do not know that he has wrought much mischief, were it not that he is sending his messenger Susman to Poland to confuse peoples minds. It is therefore my duty to unmask him. The fact that he is allied with Moses David, the friend of the Eybschtzer, testifies against him. I will further tell you what this foolish Susman has done. He came to me and told me of the glories of this Baal-Shed, of which I had already heard, and he also handed me his fictitious letter. I said to him: Were I not already entangled in a controversy with the Eybschtzer I would send forth my denunciation against you. Forthwith I wrote this to my disciple 161

in Danzig, for I knew that he (Susman) was going there and would boast that I had concurred with him. Then my pupil wrote to me that Susman had made this groundless assertion, and that he was glad that I had acquainted him with the true facts of the case. III. Extract from Asulais Itinerary, ( p. 13b). On Thursday, the Marquis de Toma came with the Marchesa de Croua. She sat with me and asked that I might pray for her. She afterwards said that she studied the Scriptures, and that she had visions of angels and demons who spoke to her. But when they were of adverse influence she thrust them off. She gave a louis as a charitable gift for Hebron, and mentioned the Baal Shem of London. She said that the Jew gave her a book on Cabbalah, and she told some other remarkable things. I answered her accordingly. Afterwards she said that she was a very highly placed Princess, that she had saved many Jews from the Inquisition, that she was the daughter of a Marquis, and that her husband was a Marquis, and other exaggerations. How much mischief did this so-called Baal Shem work, who in his conceit and arrogance revealed practical Cabbalah and conjuration to many princes and princesses to aggrandise himself! Many asked me about him. [My attention was drawn to this passage by Professor Schechter.] vol. v 162 the baal shem of london. B.Sources in Languages other than Hebrew. I. archenholz, England und Italian, p. 240. For thirty years a remarkable man has been living among this people, who is famed in the annals of Cabbalists. His name is Chaim Schuml Falk, but he is universally called here Dr. Falcon. A certain Comte de Ranzow, who a short time ago died in French service as Major-general, gives an account in his printed Memoirs1 of the so-called Cabbalistic and magic feats which he had seen performed by this Falk in the State of Brunswick and on his fathers estate in the presence of many distinguished personages, whom he names in his books, and whom he asks to contradict him, if he does not report the truth. It is possible that he used Schrpfers arts. Suffice it to say that the man is now living in London without ever having followed openly the rle of a Cabbalist. He resides in a splendidly decorated house with a few friends. He is not engaged in business, lives in great moderation, and largely dispenses alms to the poor. He leaves his house very rarely, and when he does so he wears a flowing robe which well accords with his long white beard and noble features. He is now about seventy years old. I l

will not here recount the wonderful and incredible things which are told of him. The most probable explanation is that Dr. Falk is a clever chemist, and that he possesses some special knowledge of the science which he is unwilling to communicate to others. A royal Prince, who eagerly searches for the philosophers stone, desired to visit him a few years ago. He drove to Falcons house, but to his great disappointment was not admitted. In the Gentlemans Magazine for 1762, vol. 32, p. 418, there is an account of a Cabbalist and his connection with magic and mystery. The article obviously refers to Dr. Falk, though his name is not mentioned. II. Memoirs of the Life of Benjamin Goldsmid. By L. Alexander London, 1808, pp. 46-50. A mysterious circumstance occurred about the time of old Mr. Goldsmids death, that occasioned much talk among our people then, and I think is not yet forgotten by many. A little before the above event, died a Cabalistical doctor of ours, named De Falk, a man of universal acquaintance, singular manners, and wonderful talents, that seemed bordering on the supernatural agency of spiritual life. He had made his will, and appointed Mr. Aaron 1 I have not been able to find a copy of these Memoirs either in the British Museum or the Paris National Library. the baal shem of london. Goldsmid one of his executors, and Mr. De Symons the other. Among other items, he left a packet of papers carefully sealed, in the care of the first gentleman, to be securely treasured up, but never opened, nor looked into on the severest injunction, as such an attempt to discover their contents would be peremptorily attended with fatal consequences to the person who opened it; but on the contrary, if carefully preserved, himself and family would be highly prosperous in all their undertakings. I know this doctrine is very unphilosophical in the present century, but I feel myself inclined to detail the public report on this head, rather than incur the blame of omission by our people, who at that time looked on these parcels as the palladiums of the family. This Divine, for so he may be considered, kept a private Synagogue in his house in Wellclose Square, and exercised his benevolence in the most surprising ways, an instance of which 1 am about relating. Curiosity, the 163

most impulsive power over the human mind, acted over Mr. Goldsmids resolution to keep this secret depot inviolably closed, till at last he yielded to the silly desire of investigating the contents of one packet; when, astonishing to relate, his death ensued the same day, and threw the family into the greatest consternation. When the fatal paper was found, it was covered with Cabalistical figures and Hieroglyphics. Upon this the remainder of the papers were secured by some of the family, who have placed them in a private corner, where they are not likely to be disturbed. Many besides this family believe in such magical secrets, and the supernatural preparations of the adepts in the ancient Cabala of the Egyptians; a few instances of which I shall beg leave to insert, as they fall from living and creditable report, who do not study to deceive others no more than themselves. Mr. De Falk at Mr. Goldsmids table one day was invited to call on a gentleman, who resided in the Chapter House in St. Pauls Church Yard, and have some conversation with him in a friendly way on some curious subject. But when, says the gentleman, will you come? upon which he pulled out a small piece of wax candle from his pocket, and, giving it to him, said, Light this up, sir, when you get home, and 1 shall be with you as soon as it goes out. The next morning the gentleman hastened to try the experiment; he lighted up his room with this bit of candle, which seemed to possess the virtue of the ancient sepulchral lamps, that were found burning after being buried many centuries, for he watched it all day and at night did not find it in the least lessened from what it appeared to be when he first took it. He then removed it to a closet where it might be out of the way, observing it now and then, expecting its going out, and Mr. De Falk to arrive that minute. Upwards of three weeks elapsed, and the inch of candle was still burning 164 the baal shem of london. in the morning of the day that De Falk called in the evening ill a hackney coach, and surprised the gentleman, who had given over all hopes of seeing him soon, as the candle showed no signs of diminution, but kept burning as brightly as at first. As soon as mutual civilities were over, the gentleman went upstairs to look at his candle in the closet, and to his utter surprise found it gone, as well as the stick it stood in. When he returned to Mr. De Falk he expressed his astonishment at this occurrence, and inquired if the agent that removed it

would return the candlestick. Oh yes, replied De Falk, you have it now in the kitchen below. It was sought after and found, as related, under the dresser. The quantity of money this gentleman was possessed of at times was surprising, and yet on other occasions he was so necessitous as to be obliged to pawn his plate. When this was the case, Mr. Benjamin Bunns shop in Houndsditeh was constantly resorted to; but it sometimes happened that the articles found their ways back to the owner before the premium and interest was paid, as in the following instance, which is well remembered. Having left a considerable quantity of plate with this convenient neighbour, he called sometime after with the duplicate and the money exactly reckoned, and putting it on the counter, told them to save themselves the trouble of going upstairs, as he had received the plate back, and they had. it not then in their possession. This they found to be the truth, and nothing else of other peoples deranged by the transposition. Once on a time as a fire in Dukes Place was fiercely ravaging, and the Synagogue was considered in very great danger of being burnt, he came on being applied to give his advice and assistance on this distressing occasion, when he only wrote four Hebrew letters on the pillars of the door, and the wind immediately changing the Synagogue was saved, and the fire subsiding directly, was happily got under without any further considerable damage. His advice was sought for on all difficult emergencies, and he was seldom unsuccessful in removing the obstacles that lay in the way of his consultors. Many to this day have reason to bless his memory, not only for his advice, but for the liberal and permanent donations he has left, which are dispensed now by Mr. De Symons, the surviving executor, III. Hyman Isaacs, Jewish Ceremonies, p. 355. About fifty years ago there was a Jew of the name of Dr. Falk, who is venerated among them, and who, if I am not mistaken, lived and ended his days in Wellclose Square, London. If I were to enumerate or specify all the wonders which they say he performed by means of the Cabbalah, it would fill a volume; but I shall confine myself and only mention a few of them. They say it was the custom of this man, between twelve and one oclock on various the baal shew of london. occasions, to go in his carriage to Epping Forest. One night as he was going through Whitechapel Road, one of the hinder wheels of his carriage came off, which certainly alarmed the coachman; but the Doctor ordered him to 165

proceed, and the hinder wheel, it is said, followed the carriage all the way to the forest. The purpose or object of his journey is kept a secret; and all the proof we have been able to obtain on this point, after enquiry, is this. Many Jews and Jewesses say they have heard so. They proceed further and say that this doctor at certain times was very poor, and when so his servants would inform him that they were in want of provision and fuel for the household. When this happened, the doctor at set times would order three shirts to be aired by the fire. He then withdrew into a private chamber, and the servants, being accustomed to his manner, knew how to proceed after he had left them. They wailed till they heard the sound of a rams horn; this was a sign to them to bring him one of the aired shirts. This was done three times, and after this ceremony the cupboard was always supplied with provisions, and the coals were in such abundance that it took them a long time to shovel them in and to shut the door. If a Jew should at all appear doubtful on hearing this matter related, he would be looked upon as a hypocrite and a doubtful Jew. IV. Drumont, La France Juive, pp. 275, 276. Le duc dOrleans, le chef de la Maconnerie franaise, qui conspirait ouvertement contre son cousin, navait point lexcuse de lignorance; il tait intimement li avec les Juils et savait que ctaient eux qui dirigeaient la Maconnerie. Le comte de Gleichen, dans son livre intitul: Faits remarquables, raconte que, lors de son voyage en Angleterre, le duc dOrleans avait reu du Rabbin Falk-Scheck une bague talisman, un Kamaoth qui devait lui assurer le trne; cette bague, quoi que la prophtie ne se soit pas ralise pour Philippe-Egalit, parait avoir t comme le gage de lengouement incomprhensible que tous les dOrleans, part le fils ain de LouisPhilippe, ont toujours eu pour les Juifs. Sil faut en croire lauteur du Judaisme en France, cette bague que Philippe-Egalit portait encore au moment de monter 1chafand, aurait t remise par lui une Juive, Juliette Goudchaux, qui la fit passer au duc de Chartres. Louis-Philippe garda ce bijou jusqua sa mort, et le transmit au moment de sa mort au comte de Paris. Lanneau se trouvant trop grand pour lui, on lenvoya Paris un bijoutier juif nomm Jacques la vitrine duquel il aurait t quelque temps expos. 166 the baal shem of london. C.Falks Commonplace Book. It contains 59 pages, several of them, however, being blank, and is written partly in square Hebrew characters, partly in Spanish-rabbinic or

Rashi script. It constitutes a strange medley. Interspersed with Cabbalistic and mystical notes and scriptural quotations, we find bills, accounts of excursions to the ForestEpping Forestin a four-horsed coach, prescriptions, dreams, lists of pledges, monetary transactions, and names of friends, acquaintances, &c. An idea of the nature of the Diary may be gained by an abstract of a portion of the first page. On Friday, 28th Nisan, 5532 (1772), R. Abele, who is well known as a heretic, came to bid farewell. I did not see him, and sent him by Gedaljah [his stepson] three shillings for the third time. He said to Gedaljah that he asked R. Simeon what is the meaning of the term Bath Kol [daughter of a voice], i.e. divine voice why is it not termed Ben Kol [son of a voice], and R. Simeon answered as a wise man. There follows a string of scriptural verses in which the word Kol occurs. This is followed by a Talmudic quotation interpreting a passage in Job, chap, xxxviii. Reference is then made to the inheritance of a man named Mendel, in connection with which the assistance of R. Tevle Schiff is solicited. He is described as , President of the Beth Din of our London Community and of the kingdom. Repeated reference is made in the Diary to his visiting , the meeting chamber in the forest, and to his placing a chest containing gold in. the custody of a certain R. Tobias and his two sons, Rabbi Simeon and R. Abraham, the first-born. I have consulted Buxtons Epping Forest and Fishers The Forest of Essex, but have found no reference to any hidden treasure. An interesting catalogue is appended of books which he takes with him on his journeys, and another list of books which he places in his Succah. They are principally of a Cabbalistic character, but there are also treatises on ethics and grammar, and polemical works like and probably indicating that he occasionally engaged in religious disputations with Christian acquaintances. We read about a sensible question addressed to him by R. Abraham Doctor: Why are the imprecations in Ps. cix. couched first in the plural and afterwards in the singular number? (the question perhaps indicating that he guessed the correct solution of the difficulties in this psalm). References are made to his business transactions; lists of candlesticks, gold watches, rings, a ewer and basin, which had been left as pledges, and which, not having been redeemed, were sold. We read of his purchasing lottery tickets (this objectionable mode of gambling not having been prohibited until 1826), accompanied by a special prayer for the success of his speculations. Dealings of a

the baal shem of london.

167

move ambitious character are mentioneda sum of 3402 which he delivers in bank-notes to R. Tobias: purchase of bonds of a French loan to the amount of 86,600 francs; three bonds of the French East Indian Company of the value of 42,000 francs. We meet with copious references to charitable gifts. Through Jochanan I sent to Frth 5 for the Burial Brotherhood; 5 for charity to be distributed among the poor; 4, 10s. for the tombstone; 19 to the brother of Moses, the Shochet. To the person who had undertaken the burial of my mother I sent a present of silver. To Moses, who was first in the performance of this religious duty, a guinea and a half. Further on there is an entry characteristic of his vanity. I gave ten guineas to the funds of the congregation. When R. Isaac the Chazan had received this amount, he communicated to me the intention of the Parnas . R. Meyer, to name me a ( a privileged member). Heaven forfend, I replied, that I should be named in this connection, for I am a , a householder of the whole World. I warned him not to entertain such an intention, and tendered my thanks. I gave him a present of two guineas, and I believe that I owe him a guinea for his Purim gift. Under date 1772-3 (pp. 25, 32), there are several references to Prince Czartoryski couched in somewhat cryptic language, the interpretation of which is rendered doubly difficult by grammatical and orthographical inaccuracies. when the projected visit of the Prince had been announced, Falk was too ill to receive him, On Monday, the 23rd Tebeth, Norden received a letter of R Simeon from the prince R. Jacob was with the Prince, and said that he had handed to Salli Norden, the day before, a letter of credit of R. Simeon Boaz. On Wednesday, the 24th shebat, the Prince departed for Kalisch. There he took counsel with Kosman on Friday night for about four hours, and as stated in a letter written by him to R. Jacob, when they separated from the Conference the Prince embraced and kissed Kosman. Under date Friday, Shebat 26th, he mention a letter which he sent to the Prince Emmanuel, servant (or Minister?) of the king of France. Interspersed with these entries, mention is made of pills for the gout. There are recipes for the making of cakes and spiced liqueurs, lists of barrels and bottles of wine which he purchased, and accounts of his clothing, suits of honour, white and black garments, payments to his tradesmen Baker . . . . . Grocer . . . . . 25 7 s. d. 16 6 8 8

Coal Merchant . . . . Coachman . . . .

15 9

15 4 14 9

Wages to Samuel, his manservant, to Suky, his maidservant, 4 a year. He asks forgiveness for having omitted to celebrate the feast of the 15th Shebat by partaking of various kinds of fruit. 168 the baal shem of london. Reference is made to the death of his wife. Towards the end of the Diary frequent mention is made of his friends the Warden, Aaron Goldsmid, and of his son George, who generously lent him considerable sums, which he punctually repaid. He carefully notes the exact weight of two silver cups which he presented to Lyon de Symons on his marriage to Polly, daughter of Aaron Goldsmid, on Wednesday, Kislev 4, 1781. The name of the bridegroom is given thus, ?,?? ??? ?? ,?? ????, ???????? and of his mother, the pious ????? (Fradche?). D.Copy of Inscription on Grave.

[????? ???.?? ????] ????? ?? ???? ??? ???? ??? ???? ??????? ???? ???? ??????? ??????? ??? ?? ????? ?? ?????? ??? ?? ???? i ??? ???? ??? ???? ??,??? ??? ????? ?????? ??? ?????? ??? ???? ?? ? ???? ????? ??????? ???? ???? ????? ?????; ????.????? ??????? ????? ????? ???? ?? ????? ?? ?? ????? ????? ???????? ????? ?? ??? ???? ????? ????? ??????? ????? ?? J ????? ?? ???? ?????? ??????? ????? ????? ?? ???? ???? ????? ??? ????, ???? ???? ??? ??? ??? ?? ????? ???? ??? ? ??? ??? ???? ????? ????? ?????? ?????? ??? ?? t:: ??? ????? ?????? ????? ??????.

??????????? the baal shem of london. [Translation.] Here is interred 169

[SAMUEL JACOB CHAYIM] An aged and honourable man, a great personage who came from the East, an accomplished sage, an adept in Cabbalah, the learned Rabbi Samuel, son of the learned Rabbi Raphael of blessed memory. His name was known to the ends of the earth and distant isles. During the forty years that he resided here he uplifted the banner of the Law and of Divine Worship. He studied and kept the Law, the Commandments, and Statutes. At the time of his decease he devoted all his possessionsa great substance among many different charities. For the merit hereof may the Creator of the heavens and the Founder of the globe Bind up his soul in the Garden of His Eden with the other righteous men. And may He grant him the privilege of arising at the Resurrection with the other dead of Israel, whom He will hereafter raise up. He departed with a good name on Thursday, the fourth of the month of Splendour, i.e. Iyar (April 17th), and was buried with honour and with mourning on the morrow, Friday, the twentieth day of the Omer, 5542 a.m. (April 18, 1782). May his soul be bound up in the bond of life! 170 the baal shem of london.

E.Falks Will. Extracted from the Registry of the Prerogative Court of Canterbury. In the name of Almighty God Amen. I the underwritten Samuel De Falk of Wellclose Square of the Parish of St. John, Wapping, finding myself indisposed but of sound mind and memory and fully capable to make my last Will and Testament and knowing the certainty of death and the uncertainty of the hour thereof do hereby come to make this my Last Will and Testament in manner following that is to say In the first place I do

recommend my soul to Almighty God Second I do hereby nominate and appoint to be Executors of this my last Will and Testament Mr. Aron Goldsmid and his son Mr. George Goldsmid of Leman St. Goodmans Fields and Mr. Lyon de Symons of Great Prescot Street Goodmans Fields giving through my said Executors full Power and Authority of all my Estate and Effects goods wares and chattels whatsoever to dispose of and settle the same in such manner as I shall hereafter either in writing or in words explain the same to my said Executors and that they shall be in every respect believed in such manner that no Person or Persons whatsoever shall oppose or contradict whatever these my Executors shall do or act. Witness my Hand this 14th day of April 1782 (Other language) Signed Published and declared in the presence of me Abraham dHambourg Signed published and declared in the presence of me and in the presence of the above Witness Abraham dHambourg. Joseph SchabracQ. Translated from the Hebrew. God be praised On this day the second of the month Iyar in the year 5142 finding myself of sound mind and understanding I do again confirm what I yesterday the first of Iyar (April 14th 1782 according to the Christian reckoning) signed with my own Hand that after my decease (which Heaven defer) Mr. Aron Goldsmid his son Mr. George Goldsmid and his son in law Mr. Judah Lion son of Samuel of blessed memory shall be my Executors And whereas in the writing which I signed yesterday it is mentioned that what I might in writing or by word of mouth further order my Executors to do should all take place I therefore direct as follows (the first of all things is to fear the Lord) that my Executors shall give every year yearly for ever 100 say One hundred Pounds sterling to the behoof of the great Synagogue of the holy Congregation here in London which is called by the name of the Dukes Place Synagogue They shall also give to the Hambro Synagogue of the Holy Congregation here at London every year yearly for ever 15 say Fifteen pounds Sterling they shall also give to the New Synagogue here in London every year yearly for ever 15 say fifteen pounds Sterling they shall also the baal shem of london. give to the holy Congregation of the Portuguese here in London every year yearly for ever 15 say fifteen pounds sterling They shall also give to the Beth Hamedrash of the Holy Congregation of the German Jews here in London every year yearly for ever 10 say Ten pounds sterling they shall also give to the Beth Hamedrash of the Holy Portuguese Congregation of the Jews here in London 10 say Ten pounds Sterling every year yearly for ever They shall also give to the four Charitable 171

Societies called Talmud Torah the Society called Gidul Jethomim the Society called Malbish Arumim and the Society called Meshibath Nefesh to each of the said Societies every year yearly for ever 5 say five pounds sterling that is to say to the said four Charitable Societies together 20 say Twenty pounds every year yearly for ever They shall also give to the Congregation at Frth (whom the Lord protect) every year yearly for ever 20 say Twenty pounds sterling They shall also give every year yearly for ever to the High Priest of the Great Synagogue that is to say to the High Priest for the time being whosoever he may be Ten Guineas say ten pounds ten shillings, to my step son Gedaliah they shall also give every year yearly during his life Ten Guineas say ten pounds ten shillings. To the learned Mr. Joseph Sheknopzh they shall give every year yearly during his life three guineas say three pounds three shillings. To Mr. Mendle Reader in my Synagogue they shall give during his life five guineas every year yearly say five pounds five shillings. They shall also give out of my Estate as a present to my Servant Mendle Ten Guineas say ten pounds ten shillings as a present they shall also give as a present out of my Estate to Mr. Hirsh Bristol ten guineas say ten pounds ten shillings. They shall also give as a present out of my Estate to Mrs. Rachel wife of Meyer of blessed memory ten guineas say ten pounds ten shillings. They shall also give as a present out of my Estate to Mr. Aaron under-Reader in my Synagogue five guineas say five pounds five shillings. They shall also give as a present out of my Estate to my Servant Meyer five guineas say five pounds five shillings. They shall also give out of my Estate as a present to Mr. Moses Priest in the New Synagogue ten Guineas say ten Pounds ten shillings. They shall also give out of my Estate as a present to Mr. Abraham Doctor ten guineas say ten pounds ten shillings. They shall also give as a present out of my Estate to Mr. Levi Throko ten guineas say ten pounds ten shillings. They shall also give as a present out of my Estate to Mr. Menish at the Hague One hundred Dutch Guilders say One hundred Guilders Hollands They shall also give as a present out of my Estate to Mr. Susman at Amsterdam five guineas say five pounds five shillings. They shall also give as a present out of my Estate to Mr. Mordecai the son of Lina Dresden ten guineas say ten pounds ten shillings They shall also give as a present out of my Estate six guineas say six pounds six shillings to Mr. Jacob son of Lina Dresden. They shall also give as a present out of my Estate to Mr. Abraham the son of Shelomo of blessed memory usually called Abraham Nancy the sum of fifty guineas say fifty two Pounds ten shillings And they 172 the baal shem of london.

shall moreover give as a present to the said Mr. Abraham Furniture House Utensils and Books to the amount of Fifty pounds in the whole. My Books of Torah with all their Ornaments Holy Dresses and Holy Utensils shall be faithfully given to the Great Synagogue of the Holy Congregation here in London as a present and as those who are remembered or mentioned in this

Will to whom the specified Sums are to be given every year yearly for ever to the behoof of the Great Synagogue in London and as to what further may be requisite either for the burial or to take ten men to learn the first year or to give money to the poor between the decease and the burial and in the thirty Days of Mourning be it what it will to the Honour of the living and the Dead it shall all be left at the option of the Executors aforesaid to do as they shall think proper and also whatever may be left of my Estate after all that has been mentioned shall remain in the Hands of the aforesaid Executors at their Option to divide it to the Poor and if in a short or a long time be it when it will any Relation of mine should come who is entitled to have inherited me the Executors shall give him five pounds say five pounds out of my Estate and therewith he shall be cut off from my Estate and shall have no further claim whatever not even for a farthing upon my Estate. To all the foregoing I now come to sign my name and all has been written in the presence of the Executors Mr. Aron Goldsmid whom the Lord protect And in Testimony I now sign my name London the day on the other side written. We are witnesses to the above signature Falk the son of Abraham Gisa, Belah Behilah. The aforegoing is a faithful translation out of the Hebrew Language of the Will of Dr. Samuel Falk hereunto annexed. Translated by me the underwritten London 6th May 1782. Quod Attestor Josh Schabracq Noty Pub 1782. Proved at London with a Codicil the 11th May 1782 before the worshipful Andrew Coltee Ducasne Doctor of Laws and Surrogate by the Oaths of Aron Goldsmid George Goldsmid and Lyon. De Symons the Executors named in the Will to whom Administration was granted having been first sworn duly to administer. May 18, 1782 Henry Stevens George Gortling James Tously In the Exchequer Goldsmid and ano against Lehman. This paper writing was shown to Joseph Shabracq at the time of his examination in the above cause on the part of the Plaintiff and was deposed unto by him before me. Deputy Registrars.

B. Hotham. J. Nathan. the baal shem of london. According to the Bequest and Trusts Account of the United Synagogue the bequest of Dr. Falk (1782) 3355, is at present invested in Metropolitan 3 per cents. yielding 100, 12s. The sums annually given are Frth Congregation Beth Hamedrash Talmud Torah Bread, Meat, and Coal Charity Portuguese Congregation New Synagogue Hambro Great Chief Rabbi 4 s. 8 d. 0 0 0 0 0 173

12 0 4 2 0 4

11 0 6 6

12 0 12 0

45 12 4 4 12 0

The above documents and facts were placed at the disposal of the writer by the authorities of the United Synagogue.