A portrait of Dr Bethel Solomons by his sister Estella Solomons (Irish Jewish Museum, ©The Trustees of the Estate of Estella Solomons)
Patrick Comerford
This is another weekend of wall-to-wall, back-to-back rugby in the Six Nations Championship, with Ireland playing Italy tomorrow (2:10 pm) and England playing Scotland (4:40 pm), and then Wales and France on Sunday afternoon (15:10).
Despite a disappointing 36-14 defeat by France in the Stade de France last week, my fervour for Irish rugby is undimmed, and my hopes, however unfounded, remain high this weekend.
Few Jewish players have played at the highest levels in Irish rugby history. Bethel Solomons (1885-1965) is the most prominent Jewish Irish rugby international, capped as a forward for Ireland in the early 20th century, and also a noted doctor. Later, another former Irish rugby international, Tony Ward, discovered his Jewish heritage with dramatic revelations in recent years.
Dr Bethel Solons was the Master of the Rotunda Hospital, an actor at the Abbey Theatre and President of the Dublin Jewish Progressive Congregation. In addition, he was an international rugby player.
Bethel Albert Herbert Solomons was born on 27 February 1885 into a prominent Jewish family who are one of the oldest continuous Jewish families in Ireland. The Solomons family came to Ireland from England in 1824, when Elias Solomons opened his optician’s shop in Nassau Street, close to Trinity College Dublin. His son, Maurice Solomons (1832-1922), continued the optician’s practice at 19 Nassau Street, on the corner with South Frederick Street. He is mentioned by James Joyce in Ulysses, and was also a JP and the honorary consul in Ireland of the Austro-Hungarian Empire.
James Joyce in street art in Nassau Street … Maurice Solomons (is mentioned by James Joyce in ‘Ulysses’ (Photograph: Patrick Comerford)
Bethel’s elder brother Edwin Solomons (1879-1964) was a stockbroker and prominent member of the Dublin Jewish community. Their sister Estella Solomons (1882-1968) was a leading artist; she married the poet and publisher James Sullivan Starkey (1879-1958), a Methodist, who wrote under the penname Seumas O’Sullivan. Their younger sister Sophie trained as an opera singer.
Bethel Solomons went to Saint Andrew’s School, Dublin, and studied medicine in Trinity College Dublin, where he enjoyed the social life, theatre and rugby. He captained Trinity to the Leinster Senior Cup (1908), also played for Wanderers, and played on the Hospitals’ Cup winning team in the 1903-1904 and 1904-1905 seasons. He became the first Jew to play Test rugby when, on 8 February 1908, he lined up as Ireland’s number 8 in a 13-3 defeat by England at the Richmond Athletic Ground. In all, he won ten caps for Ireland (1908-1910).
In The Oval World: A Global History of Rugby' by Tony Collins, an account is given of Solomons taking a taxi to ensure he would be in time to run on to the pitch for a rugby international: ‘Fearing he would be late for Ireland’s 1909 home match against England, he hailed a cab in the centre of Dublin. He told the cabbie he wanted to go to Lansdowne Road. “It’s for the Ireland rugby international” explained Solomons. “Ireland?” snorted the driver dismissively “it’s nothing but fourteen Prods and a Jew”.’
Ireland were defeated 11-5 by England that day, 13 February 1909.
The stadium at Lansdowne Road, the home ground of Ireland and of Wanderers … Bethel Solomons was capped ten times for Ireland (Photograph: Patrick Comerford)
He acted at the Abbey Theatre, under the stage name Thomas Thornhill, in 1913 in August Strindberg’s There are Crimes and Crimes, and James Stephens dedicated The Charwoman’s Daughter to him.
Although his rugby and theatrical ambitions were limited by the demands and successful medical career, he went on to become a selector for the Irish team and was vice-president of the Irish Rugby Football Union (IRFU) in later years.
After his experience as an extern maternity assistant at the Rotunda Hospital, attending home births in the Dublin slums, he became devoted to obstetrics and gynaecology, also studied in Paris, Vienna, Berlin, Leipzig, Dresden and Munich, and started to teach medical students.
Bethel Solomons was a supporter of the suffrage movement and an advocate of women’s equality. He opened the Jewish Medical Dispensary in Stamer Street in Dublin’s ‘Little Jerusalem’ in 1913 and ran it with Ada Shillman, a midwife who attended most of the Jewish women in Dublin during her career.
He married Gertrude Levy in 1916 at the Liberal Synagogue in London in a wedding conducted by Claude Montefiore. Gertrude was a friend of his sister Sophie since they were students at the Royal Academy of Music in London.
Gertrude and Bethel lived in 42 Fitzwilliam Square, where he ran a successful practice (1916-1926). His patients included George Yeats and Iseult Gonne, and they later rented the upstairs of 42 Fitzwilliam Square to WB Yeats and his wife George. He later practiced from 30 Lower Baggot Street.
Bethel Solomons was the Master of the Rotunda Hospital from 1926 to 1933, and as Master he is mentioned by James Joyce in Finnegans Wake: ‘in my bethel of Solyman’s I accouched my rotundaties.’
He inherited considerable financial challenges at a hospital that needed to modernise and to maintain its reputation as one of the world’s leading maternity hospitals. His improvements included a new nurses’ home, new out-patient department, theatre block and sick babies ward, the introduction of X-ray facilities and incubators and a revival of the pathology laboratory.
As World War II approached, Solomons took an increased role in Jewish affairs. He wrote to the British Medical Journal in 1937 warning against the choice of Berlin as the location for an international medical academy of postgraduate work and research to ‘further international fellowship and friendship’.
The Dublin Jewish Progressive Congregation on Leicester Avenue, Rathgar (Photograph: Patrick Comerford)
From 1939, he worked to raise funds for the Jewish Refugee Aid Committee, which was chaired by Leonard Abrahamson and had among its vice-chairs, his brother Edwin, who was the President of the Dublin Hebrew Congregation at Adelaide Road Synagogue. At the end of the war, he became chair of the Jewish Children’s Refugee fund, raising funds to bring refugee children to Clonyn Castle, Co Westmeath or to Millisle Farm in Northern Ireland.
Solomons chaired a meeting in the Mansion House in Dublin in 1946 addressed by Rabbi Israel Mattuck of the Liberal Synagogue in London. The meeting led to the formation of the Dublin Jewish Progressive Congregation (DJPC), with Bethel Solomons as president from 1946 to 1965. The former Chief Rabbi of Ireland, Yitzhak Herzog (1888-1959), by then the Chief Rabbi of the Holy Land, denounced the new synagogue as an ‘open, active, organised rebellion against the Torah’, but Bethel Solomons refuted this in the Jewish Chronicle in 1946.
Solomons received many international honours and was President of the Royal College of Physicians of Ireland in 1946-1949. He died on 11 September 1965 at his home, Laughton Beg, Rochestown Avenue, Dún Laoghaire. Bethel and Gertrude Solomons were the parents of three children. Their second son, Dr Michael Solomons (1919-2007) was a distinguished gynaecologist, a pioneer of family planning in Ireland, and a veteran of the bitter and divisive 1983 constitutional amendment referendum campaign.
Another Irish rugby international, Tony Ward, found out late in life that his father, Danny Ward, was from a Jewish family that fled Poland to escape Nazi persecution. In a peculiar accident or coincidence in history, his paternal ancestors too had Solomons as their original family name.
Tony Ward was only five years old when his father died, leaving him with ‘precious few early memories of him’ so that he ‘knew very little about him or his family.’ It was only in later life he discovered his father’s story as a Jewish refugee from Poland later, partly through research initiated by his daughters, Nikki and Lynn, as a Christmas present. Through a professional genealogical agency, Ancestry Made Easy, they came across findings he had never known for the best part of six decades.
His father, known as Danny Ward, was born Saul Solomons on 16 August 1909. The Solomons family were victims of their time, and following the assassination of Tsar Alexander II in 1881, they fled the persecution of Jews in Russia, Poland and Finland.
Harris Solomons and Jane Cohen were the parents of Saul (Danny). Harris was a tailor and he and Jane lived at Great Garden Street, Whitechapel, in the East End of London. Saul Solomons, or Danny Ward, had three siblings: Sadie, Sydney and another sister, Sarah, who died soon after birth. The three surviving children were all born in London, but the census return listed them as Russians.
Saul Solomons and Lily Gross were married in Philpot Street Synagogue in the East End in 1934. They both worked in London as hairdressers and their son Derek, who was born in 1935, is Tony Ward’s half-brother.
That first marriage was later dissolved, and Saul Solomons then moved to Ireland and settled in Dublin in the late 1940s. He met June Connolly, a Catholic, around 1952 and there was an 18-year age gap between them. Gor them to marry, he reportedly had to give up his Jewish religion. By late November 1953, he had changed his name from Saul Solomons to Daniel Ward, had become a Catholic, and they married in Cardiff Registry Office.
The couple lived for a time in Leeds, where Tony Ward was born. Danny Ward had a heart attack and died in Leeds General Infirmary on Saint Patrick’s Day, 17 March 1960. Tony was only five, and June returned to Dublin almost immediately. Yet, having spent part of his childhood in Leeds, Tony Ward is still a committed Leeds United supporter.
There are other Jewish sports figures who have played cricket and football for Ireland, including Louis ‘Abraham’ Bookman and Finn Isaac Azaz. But more about them, perhaps, on another and appropriate Friday evening.
Shabbat Shalom, שבת שלום
Dr Bethel Solons was the Master of the Rotunda Hospital, an actor at the Abbey Theatre, President of the Dublin Jewish Progressive Congregation, and was capped then times for Ireland in international rugby
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13 February 2026
Daily prayer in Ordinary Time 2026:
11, Friday 13 February 2026
Who hears the voice of those who cannot speak out for themselves? … street art in Leighton Buzzard (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar. This week began with the Fourth Sunday before Lent (8 February 2026), and Ash Wednesday and the beginning of Lent are only five days away (18 February 2025).
Before today begins, 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.
Who hears the voice of the oppressed? Whose cries are we deaf to?
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 for us? (Photograph: Patrick Comerford)
Today’s Reflections:
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 has become very difficult for people in the US in the past year to speak out about events at the moment, with one disastrous and catastrophic edict following another. Children have been detained cruelly, family lives are being destroyed, protesters have been shot dead in their cars and on the streets. Many are now afraid to speak out in case they become be the victims of the next diktat signed in the Oval Office by that 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 three 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 the eve of 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 once 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.
The Collect today prays that God who has ‘created the heavens and the earth ‘and made us in’ God’s own image my teach us ‘to discern your hand in all your works and your likeness in all your children.’
‘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’ … one of three monochrome round paintings of Christ the Pantocrator by Hanna-Leena Ward in her current exhibition in Lichfield Cathedral (Photograph: Patrick Comerford, 2026)
Today’s Prayers (Friday 13 February 2026):
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: ‘Safe Routes’ (pp 26-27). This theme was introduced on Sunday with a Programme Update by Bradon Muilenburg, Anglican Refugee Support Lead.
The USPG Prayer Diary today (Friday 13 February 2026) invites us to pray:
Inspire local leaders, the EU and UK authorities to choose hospitality over harmful policies. May decisions protect all who are stranded and in danger.
The Collect of the Day:
Almighty God,
you have created the heavens and the earth
and made us in your own image:
teach us to discern your hand in all your works
and your likeness in all your children;
through Jesus Christ your Son our Lord,
who with you and the Holy Spirit reigns supreme over all things,
now and for ever.
The Post-Communion Prayer:
God our creator,
by your gift
the tree of life was set at the heart of the earthly paradise,
and the bread of life at the heart of your Church:
may we who have been nourished at your table on earth
be transformed by the glory of the Saviour’s cross
and enjoy the delights of eternity;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
give us reverence for all creation
and respect for every person,
that we may mirror your likeness
in Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
How can we be empowered to speak out before it is too late? … street sculpture in Beford (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 (8 February 2026), and Ash Wednesday and the beginning of Lent are only five days away (18 February 2025).
Before today begins, 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.
Who hears the voice of the oppressed? Whose cries are we deaf to?
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 for us? (Photograph: Patrick Comerford)
Today’s Reflections:
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 has become very difficult for people in the US in the past year to speak out about events at the moment, with one disastrous and catastrophic edict following another. Children have been detained cruelly, family lives are being destroyed, protesters have been shot dead in their cars and on the streets. Many are now afraid to speak out in case they become be the victims of the next diktat signed in the Oval Office by that 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 three 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 the eve of 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 once 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.
The Collect today prays that God who has ‘created the heavens and the earth ‘and made us in’ God’s own image my teach us ‘to discern your hand in all your works and your likeness in all your children.’
‘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’ … one of three monochrome round paintings of Christ the Pantocrator by Hanna-Leena Ward in her current exhibition in Lichfield Cathedral (Photograph: Patrick Comerford, 2026)
Today’s Prayers (Friday 13 February 2026):
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: ‘Safe Routes’ (pp 26-27). This theme was introduced on Sunday with a Programme Update by Bradon Muilenburg, Anglican Refugee Support Lead.
The USPG Prayer Diary today (Friday 13 February 2026) invites us to pray:
Inspire local leaders, the EU and UK authorities to choose hospitality over harmful policies. May decisions protect all who are stranded and in danger.
The Collect of the Day:
Almighty God,
you have created the heavens and the earth
and made us in your own image:
teach us to discern your hand in all your works
and your likeness in all your children;
through Jesus Christ your Son our Lord,
who with you and the Holy Spirit reigns supreme over all things,
now and for ever.
The Post-Communion Prayer:
God our creator,
by your gift
the tree of life was set at the heart of the earthly paradise,
and the bread of life at the heart of your Church:
may we who have been nourished at your table on earth
be transformed by the glory of the Saviour’s cross
and enjoy the delights of eternity;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
give us reverence for all creation
and respect for every person,
that we may mirror your likeness
in Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
How can we be empowered to speak out before it is too late? … street sculpture in Beford (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








