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Posts Tagged ‘KKBE’

The Reform Movement Comes To Charleston

Wednesday, June 2nd, 2010

Note: All quotes are from “The Charleston Organ Case” by Allan Tarshish, Publications of the American Jewish Historical Society, 54, 1965 (http://www.ajhs.org/reference/adaje.cfm).

 

Last month we traced the establishment and development of the Jewish Community in Charleston, South Carolina, and its first synagogue, Kahal Kodesh (Holy Congregation) Beth Elokim (KKBE). From its inception in 1749 the synagogue was Orthodox and followed the Sephardic ritual. (This was the case with all of the synagogues founded during colonial times.)

 

The Jews of Charleston fared well, and by 1820 the Jewish population was the largest in America. But something happened in 1824 that would split the Jewish community and eventually have far reaching repercussions for Judaism throughout America: Several members of KKBE presented a petition calling for a number of changes in synagogue ritual.

 

The changes requested were that the Hebrew prayers be translated into English, a shortening of services by the omission of some of the prayers, the abolishment of monetary pledges during services, and an English sermon based on the portion of the week.

 

     When their petition was rejected and they realized they could not command the necessary two-thirds vote of the congregation for the changes they sought, they took further steps. It was actually not until January 16, 1825, that they formally organized “The Reformed Society of Israelites” and prepared its constitution, which was unanimously adopted on February 15, 1825 by forty-four people present.

 

     In brief, they wrote a new and abbreviated ritual service with some original prayers: original prayers and services for circumcision, naming a daughter, confirmation and the marriage ceremony; used instrumental music, worshipped without hats and revised the Maimonidean creed. They planned to educate some youth to serve as their spiritual leader.

 

   Three of the Rambam’s Thirteen Principles of Faith were eliminated in their document – the Divine Revelation of the Scriptures; the expectation of the coming Messiah, and the resurrection of the dead.

 

   Those who opposed these reformers characterized their efforts as follows:

 

     They published a document, in which was avowed their determination to discard what they termed “the idle comments of the Rabbins”; to abolish the offerings which they termed “profane,” and the Spanish and Portuguese Rites of the Church [this term used by the Traditionalists, not the Reformers], which they called an “insult”; and to bring all Religious Faith to the test of human philosophy, declaring such Faith to be only “the result of rational demonstration.” They commenced their scheme of this Religion of Reason by denouncing and abandoning many of the usages which had prevailed among the Jews, since the days of the great Synagogue. Proceeding step by step, they actually changed the creeds of the Jewish people, and in a Ritual published by their authority in 1825, set forth another form of Creed, in which they left out three of the fundamental Articles of Faith.

 

The Society enjoyed some success, and within a year it had increased its membership to about 50. KKBE retained approximately 70 members. Within a few years, however, Society membership began to decrease and in 1833 the Society disbanded. A number of the defunct Society’s members again began to daven in KKBE. Things now looked good for the proponents of Orthodoxy in Charleston, but there was more trouble down the road.

 

Reform Rises Again

 

   In 1824 there were about 3,000 Jews living in America. By 1840 this number increased to 15,000. Substantial numbers of German Jews began immigrating to America in the middle 1830s. Many of these new German immigrants had either been affiliated with or influenced by the Reform movement in Germany. Some of them settled in Charleston and would play important roles in the future of Reform there. The key player in the reestablishment of Reform in Charleston was the “Reverend” Gustavus Poznanski.

 

   In 1836 a vacancy in the position of chazzan (minister) at KKBE occurred. The synagogue was firmly controlled at this time by those who supported Orthodoxy. Wary of any possible inroads by reformers, they “set themselves to the task of finding a Minister, who would faithfully execute his duties, according to those Rabbinical and Mosaical laws, which were deemed vital to the existence of the Congregation, and who would also oppose innovation and change .”

 

Gustavus Poznanski, who at the time was associated with Congregation Shearith Israel of New York, was highly recommended by Isaac Lesser (considered by many to be the leader of American Orthodoxy at the time) as being a staunch supporter of traditional Judaism. But this was not enough for the leaders of the congregation, who sent a committee to interview him. These men were completely satisfied with Poznanski’s traditional views on all counts, and he was elected to the position. He assumed his duties at the beginning of 1837. The leaders of KKBE were so pleased with him that in 1838 they offered him a lifetime contract, even before the conclusion of his probationary term.

 

     Then, another episode had its effect. In April, 1838, the synagogue of Beth Elokim, together with a number of surrounding buildings, was destroyed by a disastrous fire and a new one was erected, which was finished in April, 1840. In these few years, a change evidently developed in the thinking of the Reverend Poznanski, for rumors began to spread that he was in favor of instrumental music in the new synagogue. It was also noted that some members of the old Reformed Society of Israelites, who had not hitherto re-associated themselves with Beth Elokim, now began to return.

 

     So it was that, on July 14, 1840, a special meeting of the Board of Trustees received a petition from thirty-eight members, requesting that the Board call a general meeting of the congregation to consider the propriety of erecting an organ in the synagogue.

 

In their petition they wrote:

 

     We, the undersigned members of the congregation of K.K. Beth Elokim, feeling a deep interest in our religion, and anxious to embrace every laudable and sacred mode by which the rising generation may be made to conform to and attend our holy worship, Respectfully petition Your body, to call a General meeting of the congregation at the earliest and most convenient period you may deem proper … to discuss the propriety of erecting an organ in the synagogue to assist the vocal part of the service.

 

     Your petitioners would be among the last to ask for innovation in any respect in relation to the usages and formula of the Service. But your body is aware, that in this petition, there is nothing incompatible with the practice of our brethren where they continue strict conformists. It is a matter of notoriety that farther than a century back, an organ was made part of the service in the city of Prague, the capital of Bohemia, and at a later period, organs have been introduced in other parts of Germany and in the South of France.

 

The stage was now set for a struggle between the reformers and those committed to tradition. It would lead to what became known as the Charleston Organ Case.

 

More next month.

 

 

   Dr. Yitzchok Levine served as a professor in the Department of Mathematical Sciences at Stevens Institute of Technology, Hoboken, New Jersey before retiring in 2008. He now teaches as an adjunct at Stevens. Glimpses Into American Jewish History appears the first week of each month. Dr. Levine can be contacted at llevine@stevens.edu.

The Early Jewish Community Of Charleston

Wednesday, May 5th, 2010

Note: Unless otherwise indicated all quotes are from “The Jews of Charleston, A History of an American Jewish Community” by Charles Reznikoff in collaboration with Uriah Z. Engelman, Jewish Publication Society of America, 1950.

 

The English first settled at Albemarle Point in what is now South Carolina in 1670. In 1680 this settlement was moved to a peninsula between the Ashley and Cooper Rivers, and became Charles Town (named in honor King Charles II). The new location was more healthful than the original settlement, and, since it was behind the islands of a land-locked harbor, provided safety from attack. The name was changed to Charleston at the end of the War of Independence.

 

“By the late 1680s, the colony was beginning to enjoy prosperity, especially in the coastal areas. Its economic base depended initially on the fur trade, which fostered generally good relations between the Carolinian settlers and the local Indian tribes.”1

 

In 1695, four Indians from Florida (then Spanish territory), who had been captured by the Yamasee Indians, were brought to town: the captives “could speak Spanish,” wrote the governor of the colony afterwards, “and I had a Jew for an interpreter, so upon examination I found they profess’d the Christian Religion as the Papists do; and the governor, accordingly, sent the captives back to St. Augustine.” [Page 4]

 

This is the first mention we have of a Jew in the Carolinas. Given that he knew Spanish, he may very well have been a Marrano.

 

The constitution of the colony was heavily influenced by the political philosopher John Locke, resulting in a veritable Magna Charta of liberty and tolerance.

 

In 1697, the colonial Assembly declared that religious persecution had forced aliens to settle in South Carolina and acknowledged that these had proved themselves law-abiding and industrious; accordingly, the Assembly enacted that “all aliens … of what nation soever, which now are inhabitants of South Carolina” should have all the rights of any person born of English parents. Full freedom of worship was granted, however, only to Christians – “Papists excepted”; but all other rights were granted every alien who applied by petition if such alien would swear allegiance to the king. [Page 4]

 

It is little wonder, then, that Jews as well as other persecuted minorities such as Huguenots and German Palatines found South Carolina a save haven and settled there in increasing numbers.

 

The Jews who first went to Charles Town came, almost all of them, from England and English possessions in the western hemisphere: from New York to the north, from Georgia to the south, and, like the English from Barbados, from the British West Indies. For the most part they came to the growing port as merchants; but like other merchants in Charles Town some hoped, no doubt, to buy land and become planters. If a few were men of consequence with transactions involving large sums, others, as stated above, were no more than petty tradesmen, ready to sell a loaf of bread or of sugar, a ribbon for a lady or a cut of rough cloth for a slave.

About 1741, Jews, as well as many Christians, who had been among the earliest settlers in Georgia, left Savannah because the trustees of the colony would not let them have the use of Negro slaves. (Many returned to Georgia when slavery was permitted in 1749.) [Pages 11-12]

 

Synagogue and Social Life

 

After the arrival of the Jews from Georgia, there certainly were enough Jews to sustain a regular minyan. However, it was not until 1749 that a congregation, which they called Beth Elokim Unveh Shalom, was formed. The synagogue soon became known as Kahal Kodesh (Holy Congregation) Beth Elokim (KKBE).

 

From 1750 to 1757, Kahal Kodesh met for worship in a small wooden house – that had been most likely used for a dwelling – on Union Street (now State Street and so since the days of the Secession). From 1757 to 1764, the Charles Town congregation met in a house “back in the yard,” afterwards 318 King Street, near Hasell Street; and, from 1764 until 1780, on Beresford Street near King Street. [Pages 17-18]

 

The synagogue was Orthodox and followed the Sephardic ritual (as was the case with all synagogues founded in the American colonies). Moses Cohen served as the first chazzan and reader and Joseph Tobias was the first parnas (president).

 

In 1820, the estimated Jewish population of Charleston was 700 as compared to 550 in New York City, 450 in Philadelphia, 200 in Richmond, 150 in Baltimore, 100 in Savannah and 500 to 600 others scattered in the balance of the United States.

The religious, cultural and economic climate of Charleston was favorable to Jews and Jews were accepted easily in community life. Jews voted in an election in 1703, probably the first time in the Western world, and participated actively in almost every area of life. Many of them had fought in the Revolution. Leading Jews of Charleston brought steam navigation to the Savannah River, established a line of steamships between Charleston and Havana, reestablished the Chamber of Commerce, introduced illuminating gas to the city and pioneered in other industrial enterprises. The community abounded with well-known Jewish writers, painters, teachers, lawyers and physicians. At one time, during this period, of the four newspapers in Charleston, two were edited by Jews. Of the nine people who founded the Supreme Council of Scottish Rite Masonry in Charleston in 1801, “Mother Council of the World,” four were Jews. And Jews were also prominent in the social and charitable life of the region.2

 

Not all was well, however. Many of the Jews of Charleston were influenced by its long tradition of liberalism and pluralism as well as the new waves of thought that were affecting various segments of Protestant America at this time. They were certainly aware of the beginnings of the Reform movement in Germany. In addition, some of Charleston’s Jews undoubtedly were affected by the development of the Unitarian Church in Charleston under the leadership of Samuel Gilman.

 

Some of the Jews compared the Orthodox services conducted at KKBE with those of their fellow Christians and found them lacking in decorum and dignity. It is perhaps not surprising, therefore, that in 1824 forty-seven members of the KKBE presented a petition to the congregation which in part said that while they believed the “present system of worship” had “certain defects,” they sought “no other end than the future welfare and respectability of the [Jews] . We wish not to overthrow, but to rebuild; we wish not to destroy, but to reform and revise the evils complained of; we wish not to abandon the institutions of Moses, but to understand and observe them 3

 

Their initial request for change was modest – they wanted the Hebrew prayers translated into English, a shortening of services by the omission of some of the prayers, the abolishment of monetary pledges during services, and an English sermon based on the portion of the week.

 

This petition was rejected by the officers of KKBE on the grounds that it violated the Constitution of the synagogue. However, this was by no means the end of the matter. Indeed, it eventually led to the establishment of the first Reform temple in America.

 

Part II will appear in next month’s Glimpses column.

 

http://www.u-s-history.com/pages/h637.html

2 “The Charleston Organ Case” by Allan Tarshish, Publications of the American Jewish Historical Society, 54, 1965. This article is available at no cost at http://www.ajhs.org/reference/adaje.cfm

3 Ibid.

 

 

Dr. Yitzchok Levine served as a professor in the Department of Mathematical Sciences at Stevens Institute of Technology, Hoboken, New Jersey before retiring in 2008. He now teaches as an adjunct at Stevens. Glimpses Into American Jewish History appears the first week of each month. Dr. Levine can be contacted at llevine@stevens.edu.

Printed from: http://www.jewishpress.com/sections/magazine/glimpses-ajh/the-early-jewish-community-of-charleston/2010/05/05/

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