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(Continued
from issue #8)
By N. L.
In
March 1812, his Excellency, Governor Middleton, set apart a day of
thanksgiving, calling upon "all Christian denominations to
have service in their respective churches." This proclamation was
viewed with great displeasure by the members of the congregation, who
considered it an indignity offered to the whole Jewish nation. The
congregation addressed the governor upon this subject, and pointed out
that portion of his proclamation, in which he called upon Christian
ministers only, having passed over the Hebrew congregation, whose
members and consequence in society constituted them no unimportant
portion of the community. The governor, in his reply,
"Hoped
that the members of the congregation would not think him capable of
excluding any portion of his fellow-citizens from a participation in the
religious observance of the day recommended by him as a day of public
thanksgiving. It was an oversight, and thus unintentionally the mistake
occurred. He hoped the respectable members of the Hebrew congregation
would acquit him of any intentional slight, and consent to unite with
the other religious societies in the state in a devotional act that
would assuredly be most acceptable to the Almighty. He should learn with
great satisfaction that the Hebrew congregation had determined to
observe Wednesday next as a day of humiliation, religious reflection and
prayer, and requested that this wish might be made known to every member
of the congregation.
Signed, "Henry Middleton."
In
accordance with the expressed wishes of the governor, the congregation,
on the day appointed, assembled for divine worship in the Synagogue,
after which an excellent discourse was pronounced by Mr. Myer Moses.
By
the resignation of Mr. Carvalho in 1814, the congregation was again
without a religious teacher, and for four years were compelled to rely
upon the voluntary aid of several of the members. In 1818 Mr. Hartwig
Cohen was appointed permanent Hazan, and officiated for several years,
and was succeeded by Mr. Solomon Cohen Peixotto, who died in 1835.
At
a meeting of the vestry in 1821, the following correspondence is
recorded in the minutes:
Nathan Hart, Esq., President of the Congregation K.
K. B. E.
Charleston, Feb, 1st, 1821.
RESPECTED
SIR,
A
charitable institution was established in the year 1813, for the relief
of the sick and poor, by name, "The Ladies' Benevolent
Society." From its formation the Society has entered into a
resolution that upon the third Sabbath in February, application should
be made annually to some one of the different churches in this city to
assist the members in their undertaking by a discourse from the pulpit;
and a collection made in aid of their funds afterwards. Every year
application has been made for this purpose to someone of the religious
societies, and the request has always been granted. By the desire of the
superintendent, I this year solicit the aid of the congregation over
which you preside, and request that you will have the goodness to
further our charitable design by allowing a discourse to be delivered in
the Synagogue, and a collection made in aid of our funds on the third
Sabbath in this month. Your compliance will be esteemed a favour by the
members of the Ladies' Benevolent Society. With sentiments of respect, I
remain your obedient servant,
S. M. Drayton.
Secretary of the Ladies' Benevolent Society.
Respected
Madam,
I
have the pleasure to acknowledge your favour under date of the 1st
inst., which I laid before the vestry of our congregation last evening,
who unanimously resolved to comply with the request of the
superintendent and members composing your benevolent institution. It is
a source of regret that in consequence of our having no regular minister
at present, an English discourse cannot be delivered, nor can a
collection be made on our Sabbath, without violating our ancient
customs, which forbid the handling of money on that day. An appropriate
appeal will, however, be made to our congregation on Saturday, the 17th
inst., when free-will offerings will be introduced, and the proceeds
transmitted to you. I am, madam, with great respect, your obedient
servant,
Nathan Hart,
President of the Congregation K. K. B. E.
The
following letter shows the result of the appeal to the charitable
feelings of the congregation:
Respected
Madam,
I
have the pleasure to transmit to you the free-will offerings of the
congregation, amounting to $250. To aid in the cause of charity is ever
a pleasing duty, but on this occasion the pleasure is enhanced when we
reflect on the comforts and attention the unfortunate receive from your
laudable association, an association that has for its object the relief
of all sects, and whose actions are founded upon the purest principles
of benevolence and philanthropy, and must ensure approbation to its
members. To you, madam, as one of the founders of this benevolent
association, is due, (and I sincerely hope you may meet) the reward
which your zeal in the cause of humanity so justly entitles you to. With
considerations of profound respect, I remain your obedient servant,
Nathan Hart,
President of the Congregation K. K. B. E.
The
congregation continued to progress in prosperity and usefulness, until
the year 1825, when a spirit of innovation raised its "miscreated
front," among our people. Several of the members of the
congregation became dissatisfied with the established mode of service,
and were desirous of curtailing and altering our ritual. They rejected
the oral law, and all rabbinical authority, and desiring to take the
Bible alone as the rule and guide of their faith and acitons, were
diametricaly opposed to the views of the "Caraites," who
construe it literally, and conform rigidly to all its requisitions.
Desirous of consummating their plans, they presented to the vestry a
petition, from which the following extracts will show their aim and
desires:
"Your
memorialists seek no other end than the future welfare and
respectability of the nation. As members of the great family of Israel,
they cannot consent to place before their children examples which are
only calculated to darken the mind, and withold from the rising
generation the more rational means of worshipping the true God. It is to
this, therefore, your memorialists would in the first place invite the
serious attention of your honourable body. By causing the Hazan to
repeat in English such part of the Hebrew prayers as may be deemed
necessary, it is confidently believed that the congregation would be
more forcibly impressed with the necessity of divine worship, and the
moral obligations which they owe to themselves and their Creator, while
such a course would lead to more decency and decorum during the time
they are engaged in the performance of religious duties.
"With
regard to such parts as it is desired should undergo change, your
memorialists would strenuously recommend that the most solemn portions
be retained, and every thing superfluous rejected; and if
possible all that is read in Hebrew should also be read in English, so
as to enable every member of the congregation fully to understand every
part of the service.
"Your
memorialists would next call the particular attention of your honourable
body to the absolute necessity of abridging the service
generally. They have reflected seriously upon its present length, and
are confident that this is one of the principal causes why so much of it
is hastily and improperly hurried over.
"According
to the present mode of reading the 'Parasa,' it affords to the hearer
neither instruction nor entertainment, unless he be competent to read as
well as to comprehend the Hebrew language. But if, like all other
ministers, our reader would make a chapter or verse the subject of an
English discourse once a week, at the expiration of the year the people
would, at all events, know something of that religion which at present
they so little regard."
This
petition, signed by forty-seven Israelites, was presented to the vestry
of the congregation, and rejected by them without discussion, and
ordered to be laid on the table. If censure is to be attached to the
vestry for not discussing the merits of this petition, nor for allowing
an appeal from their decision, it must be remembered that they acted conscientiously.
They had sworn "to protect, guard, and defend the
constitution" of the congregation, which prescribed a certain fixed
mode of service, established at the destruction of the second temple,
and since that period recognised by every Jewish congregation,
throughout the world. This sacred inheritance of their forefathers the
vestry wished to preserve intact and inviolate, and thence their
apparently arbitrary action. Several members withdrew from the
congregation, and joining a larger number who were not members,
established a new place of worship, and denominated themselves "The
Reformed Society of Israelites." They printed a form of prayer in
the English language, to which were attached English hymns. The Sabbath
morning service, as adopted by this society, was opened with an English
hymn by the choir, followed with an English prayer by the
"minister." The choir then chaunted another hymn, and the
"minister" offered up another prayer. He then read the 33rd
Psalm in Hebrew, and afterwards in English, which was responded to by
the members of the society. The "sanctification of the
Sabbath" and the "Shemang" were then read in English, in
both of which were responses. A prayer for government followed, after
which another hymn was sung by the choir. The "minister" then
read a portion of the Pentateuch, and delivered a discourse from the
same; at the conclusion of the discourse another hymn was sung, and a
benediction by the "minister" closed the service. The most
peculiar part of their ritual is the ten articles of faith
adopted by the society, which emanated from enlarged, liberal,
and enlightened views, for it was optional with any member
of the society, either to believe, or reject them; for in the preface to
their volume is this remarkable passage: "Let each one believe or
reject what his heart and understanding (at once humbled and enlightened
by divine goodness) may rationally dictate to be believed or
rejected." Their creed embraced but ten articles, differing in
almost every point with the creed of the great Maimonides. We have
selected three of the articles for the perusal of our readers, which are
as follows. Article 7. reads thus:
"I
believe with perfect faith that the laws of God as delivered by Moses in
the Ten Commandments are the only true foundation of piety
towards the Almighty, and of morality among men."
Article
8.—"I believe with a perfect faith, that morality is essentially
connected with religion, and that good faith towards all mankind is
among the most acceptable offerings to the Deity."
Article
10.—"I believe with a perfect faith that the Creator (blessed be
his name) is the only true Redeemer of all his children, and that he
will spread the worship of his name over the whole earth."
Although
it was predicted "that their cause was too good to be long
resisted," yet the prophecy was never fulfilled; for their society
did not increase in numbers, and "after a few years of sickly
existence,'' became extinct, and the "simple Doric column"
they wished to "adorn and beautify" became broken, and
crumbled prostrate in the dust.
After
this division in the congregation, the vestry experienced much
inconvenience and perplexity in managing their financial affairs, and
for several years were unable to employ a permanent Hazan, from the
impoverished condition of their funds. They still adhered firmly to
their ancient usages, and relied upon the "Giver of all good"
for that aid which He never withholds from those who call upon him in
truth and sincerity. In 1835 the affairs of the congregation assumed a
more favourable aspect and in October, 1836, they were enabled to elect
the Rev. G. Poznanski as permanent Hazan. This gentleman was first
elected for two years, but possessing every requisite qualification, and
affording general satisfaction, he was elected in, May, 1838, for life,
some months before his first term had expired.
On
the night of April 27th, 1838, an awful conflagration, which
devastated our city, laid our beautiful place of worship in ruins. The
venerable Moses C. Levy hastened to the spot for the purpose of saving
the sacred rolls. No language can describe the deep emotion he betrayed
as he beheld the sacred edifice (in which for forty years he had poured
forth his spirit in prayer and thanksgiving) wrapt in flames, crumbling
into ruins, and mingling with the elements. The pious and learned
Jehudah, contemplating the sacred ruins of our holy temple, could not
have experienced more deep and lively emotions of sorrow and
humiliation, than this devout and worthy elder of our congregation. The
congregation now, deprived of their place of worship, knew not where to
obtain a temporary one, when the Hebrew Orphan Society generously
offered them the use of their beautiful hall in Broad Street for that
purpose. This kind offer was gladly accepted, and the hall was properly
arranged, and by the ensuing Sabbath, the arrangements of their
temporary place of worship were completed, on which day service was
performed, and continued each succeeding Sabbath and festival until
September, when was completed a neat brick tabernacle, its dimensions 25
by 80 feet, and 12 feet high. This building is erected on the Synagogue
lot, and cost, $3000, and was used as a Synagogue until the present
place of worship was rebuilt. The congregation determined to rebuild the
Synagogue, and a subscription was immediately opened for this sacred
purpose, and an earnest appeal made to the different congregations in
this country and Europe. We regret to state that the only response to
this appeal was heard from the Congregation of Cincinnati, Ohio,
enclosing $119.50. Letters were received
from the congregations of London, Amsterdam, Barbadoes, Curaçoa,
and other places, sympathizing with us in the loss of our
Synagogue, but excusing themselves, under various pretexts, from
affording us the necessary aid. All these letters are recorded, to show
to posterity that this congregation rebuilt their present Synagogue by
the aid of their own members,* the individual contributions of
Israelites residing in this state, and the amount recovered from
insurance on the building destroyed; although, whenever applied to, they
never on any occasion withheld their aid.
At
this period a school for the instruction of Jewish youth was established
under the superintendence of Miss S. Lopez and Miss Sarah C. Moise,
aided by the valuable services of the ladies of the congregation. The
inestimable benefits arising from this excellent institution are too
well known and appreciated to require a more formal notice. Great credit
is due to the talented and amiable founders of this school, and we trust
they will receive the reward due to those whose zeal, energy, and
labour, have been instrumental in advancing the sacred cause of religion
and morality.
(To be continued.)
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