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We
call the attention of our readers, especially our female friends, to the
excellent address of our Charleston correspondent, N[athaniel].
L[evin]., whose modesty forbids us to give his full name to the public.
As he is a layman, and has but lately turned his attention to religious
subjects, we trust that the words he utters so feelingly and truly, will
sink full deeply into the heart, and awaken there kindred emotions to
those which inspired the young orator in his effort. We say, that we
especially call on our female friends to notice his words; for it is of
them and to them he speaks in his opening part, and sketches there
admirably their worth and influence. We too join him in his appreciation
of the overpowering control the female bears in civilized society, not
by the force of eloquence and strength, but by that imperceptible and
pervading sway over the domestic hearth, whence not unfrequently issue
the most useful plans of public benefactions. No one knows better how to
use this native royalty than the Jewish females, and among them none,
more than our sisters in America. They have stood with their weak bodily
frames the defence of our blessed faith in the breaches which unbelief
had made in the ranks of our people; and we trust that many hearts have
been and are yet to be called back by the gentle persuasion which flows
from female lips. Much
depends, therefore, upon the efforts of the women of our race; and we
accordingly appeal to them not to relax in their efforts at doing good,
but to call forth new energies, which the deplorable exigencies of the
times require.
It
is said "that for the sake of the piety of the righteous women our
ancestors were redeemed from Egypt;" and we doubt not that at the
present day also much good may result from their pious efforts, as, on
the contrary, much evil may spring if they unfortunately throw their
influence in the scale of religious negligence and practical infidelity.
It is, indeed, in a great degree, for them to say whether peace shall be
Israel, whether righteousness is to spread and grace to abound among us,
as far as these things are in the capacity of man to achieve, unless
blessed with the divine Spirit to direct the efforts of the creature. As
mothers they can instruct from early childhood till the son or daughter
leaves the paternal roof, to step abroad as an independent agent; as
sisters they can chide and reprove, praise and encourage when no eye
save that of God above is nigh to watch the glistening tear called forth
by the petulance or misconduct of a brother; as daughters they can
perhaps open the heart of an obdurate parent to his sinfulness, or
overcome peevishness and ill-humour by that blessed perseverance which
graces so beautifully that female heart where the spirit of God has
found an abiding home; and lastly, as wives, they can urge and entreat
the object of their dearest affection to ponder over a course of sin,
perhaps thoughtlessly pursued, and employ the persuasive force of a holy
eloquence which is not rebuked by taunts nor silenced by rude
impatience, and rests not till the object thereof is himself brought
back a penitent sinner, returning to knock at the gates of his heavenly
Father for mercy and forgiveness.—We could say much more to our
friends, the true and faithful daughters of Zion; but we forbear for the
present, and wish them, in the meantime, a "God speed"
in all their endeavours to spread among the
household of Israel, as the messengers of an everlasting love, a
knowledge of the truths which our forefathers swore to preserve as the
gift of the God of heaven and earth.
The
Ideas Of The Ancient Hebrews On The Immortality Of The Human Soul.
By Isidor Kaempf.
We
intend presenting our readers next month with the first number of Isidor
Kaempf's dissertation on the ideas of the ancient Hebrews on the
all-important subject of the immortality of the human soul, extracted
from the Orient. Mr. K. is a champion in the cause of Israel with whose
name even we had not been made acquainted, till we lately received a
file of the Orient, a weekly periodical, under the direction of the
learned Doctor Julius Fürst, of Leipzig, in Germany. We candidly
acknowledge that the distance which separates us from the centre of the
great mass of Jewish population has left us far behind a general
knowledge of what has been going on among our European brethren for many
years past; and we are therefore rejoiced that at length something
like a hope may be indulged in that in a short time a mutual exchange
of sentiments may be established between American and European Jews. The
latter are by this time aware of our having commenced to follow in their
steps by publishing a periodical devoted to
the interests of our religion; and though we lack the materials
to render it equal in instructiveness to the Allgemeine Zeitung des
Judenthems by Dr.
Phillipson, of Magdeburg, the Orient, by Dr. Furst; the Israelit
des Neunzehnten Jahrhunderts, by Dr. M. Hess, of Lengsfeld, the Archives
of Dr: Heyneman, of Berlin, the Revue Orientale, by Mr. Carmoly,
of Brussels, and of the Archives Israelites by Mr. Cahen, of
Paris, not to mention other publications now progressing: we still hope,
that our learned contemporaries will not look with disdain upon their
transatlantic brother, who follows their giant strides at an humble
distance. We cannot say that we approve of the tone of all the pieces
which find admission into the continental journals, two of which; the
"Revue Orientale," and the "Archives" of Dr.
Heyneman, we have not seen; there is unfortunately a lack of courtesy
discoverable at times, not very creditable to the conductors of the
respective works; nor can we do otherwise than condemn the views on
religion, which some of the correspondents at times advocate. Still,
many highly instructive articles, like those of Mr. Kaempf, constantly
fill their columns, which, if any thing could, almost compensate one for
the defects we have mentioned; and we mean, should our career be of
extended length, to present to our friends an analysis at least of
matters which concerns them to know.
As
it is of some interest to the Israelites of America to know what are the
occurrences abroad concerning their people, we intend, as soon as we
have succeeded in establishing a regular exchange with our principal
contemporaries, to present a monthly epitome of the spirit of European
journals; and our readers may rest assured that it shall be as impartial
as we can furnish it. Being under the control of no party; and only the
servant of truth and the good cause which we advocate, we can have no
dread of offending one or the other division in sentiments which we know
to exist among us, much, we confess, to our regret; but as we hope that
our course will be courteous, and so considered by all, we trust that no
one will be offended; though our sentiments as expressed might perhaps
bear the appearance of a censure on his views.
Whilst
we were about making the first use of a file of continental journals, we
thought it a fit opportunity to say something of the materials which
they may be able to furnish us, and to state at once something
concerning our future course. With these few words we must be content at
present, and leave Mr. Kaempf himself to speak to our readers, when next
we appear before the public.
In
the Case of the State ex-relatione A. Ottolengui vs.
G. V. Ancker and others, return to the rule for an information of quo
warranto. Charleston, 8vo., p. 34.
The
greater portion of our readers are doubtless aware that about three
years ago a sudden light dawned upon a portion of the Israelites of
Charleston, whilst the synagogue was in progress of erection, after
having been destroyed by fire two years before. They thought to have
discovered that instrumental music was absolutely requisite to add
solemnity to the public worship of the Minhag Sephardim; and having
received the sanction of the Rev. Hazan of the congregation, Mr. G.
Poznanski, it was carried by a majority of 46 to 40 to erect an organ in
the synagogue, to be played on during service on Sabbaths and festivals.
A portion of the congregation objected (and we joined them in the
objection) that instrumental music on the Sabbath is contrary to our
laws, inasmuch as it is a labour interdicted on that day, (see also
Orach Hayim, chap. 338 § 1,) and permitted only in the temple during
the performance of the daily sacrifices and additional offerings (Numb.
x. 10), as all other necessary acts for the service of the temple were
permitted on the days devoted to rest, though interdicted elsewhere. The
majority, whilst giving their vote, were reminded by the then president
of the congregation, the late Nathan Hart, that their proceedings were
unconstitutional, inasmuch as, irrespective of the illegality on Jewish
grounds of playing on the Sabbath, the introduction of instrumental
music was clearly an infringement of the usual custom of the Portuguese
Jews, to which the congregation of Charleston professes itself, and that
consequently no alteration in the constitutional form of worship could
on any account be permitted without a vote of three-fourths, (we
believe;) which is requisite for any alteration in the constitution of
the Kahal Beth Elohim of Charleston. It is true that Mr. H. was opposed
conscientiously to the organ, but the grounds of his objection were
constitutional; the majority, therefore, should not have pressed the
measure when the congregation was nearly equally divided. But the
persons who had voted for the organ, with the minister who had
originally been supported, in fact mainly so, by the orthodox party,
persisted in carrying out their resolve. The consequence was, that a
great portion of the minority withdrew from the synagogue, to which they
had liberally contributed, and established a congregation for
themselves, under the name of Kahal Shearith Israel. We, having been
asked our opinion, which we gave honestly to both friends and opponents
of the innovation, urged that the question should be taken on
constitutional grounds before the courts of law, in order to test the
power of a bare majority of infringing upon the clear letter of the
charter under which they acted as a corporate body. But our friends were
unwilling to go to law, to bring Jewish matters before public tribunals;
and much to our regret, and as we thought, and yet think unwisely, they
left the synagogue, permanent fund, burial-ground, and all other
property, uncontested in the hands of the reform party.
Thus
matters continued to stand for rather more than two years; several
changes were adopted in the meantime in the organ-synagogue, in order
to accommodate the worship by the introduction of new English hymns,
mostly written by persons worshipping there, to the instrumental music
which had been adopted. But it was evident to every unprejudiced mind
that the organ would necessarily lead to farther changes, as it accorded
with the measures introduced by a portion of Jews in Europe, who had
made many innovations not only in the worship, but also in the ideas
of ancient Jews. Last first day of Passover, however, the minister
preached a sermon denouncing the observance of the second days of the
holydays as unnecessary, and advising his audience to discontinue to
keep them. Now it is one thing to say, that the second days of the
captivity are not a biblical institution, and quite another to assert
them unnecessary, especially as they have always been observed out of
Palestine long before the destruction of the second temple. Moreover, we
find traces in the Bible that additional days were kept, at least on one
occasion (see 1 Kings viii. 65); consequently, although an addition, it
cannot be called an illegal one, or else it could not have been
countenanced by the prophets then living, or passed over without
reproof. It is farther evident, that one minister and one congregation
cannot have the right to alter long standing observances at pleasure,
and by this means produce discord and diversity of action. The
consequence of all this was, that the Hazan was called on by the board
of trustees to inform them "if he intends in his future lectures to
propose or advance innovations in the established forms of service as
observed by us (the Charleston congregation) and all other congregations
of Jews throughout the world." In his reply, the Hazan says,
"And with the sole view, of restoring and preserving peace and
harmony in our congregation, I am determined, in accordance with the
words of your query, not 'to propose or advise, in my future lectures,
innovations of the established forms of service as observed by us and
all other congregations of Jews throughout the world,' until the
general desire of the congregation to hear the truth on every
religious subject, and to have our holy religion divested of all its
errors and abuses shall be expressed to me through their
representatives, your honourable board, although to deliver either
lectures or prayers in the English language is not a part of my
duty."
Our
readers will see from this that Mr. Poznanski speaks of errors and
abuses, in which he includes the second days of festivals. How he can
call them so, without casting the severest censures upon those blessed
teachers who under all vicissitudes preserved for us the law, is more
than we can divine. It cannot be that he disbelieves in rabbinical
authority; because he all along for years past, not alone professed an
acquiescence in their ordinances, but proved by his public conduct and
his conversation, that he thought them of paramount importance. It will,
therefore, not surprise any one that the excitement, called forth by
Rev. Mr. P.'s sermon, was no nowise allayed by his letter. The board
determined, therefore, to call a general meeting of the congregation;
when resolutions were adopted approving the conduct of the board for
referring the subject to the congregation; approving of the mode of
worship then in use, without any farther changes or alterations;
affirming that the meeting cast no reflection on the Rev. Hazan,
and accepting his letter of the 22d of April, wherein he exhibits
an entire deference to the opinion of the congregation, &c.; but a
test resolution offered by one of the trustees, "That the
established service of this congregation embraces all the Mosaic and
rabbinical laws," was rejected by a vote of 24 yeas to 27 nays.
The
excitement produced by this vote caused many who felt anxious to
preserve religion in its ancient forms, to propose a union with the
members of the congregation Shearit Israel, who had seceded, as we
stated above, because of the initiatory changes commenced with the
organ. But it must be understood, that the old members of the Synagogue
Beth Elohim, though they worshipped apart, had never given up the hope
of returning to their ancient house of prayer under favourable
circumstances, in truth and good faith; and as they were now invited by
a considerable number of their former friends to return, they embraced
the favourable opportunity, and made application in form to the board to
be admitted as members.
The
president of the Beth Elohim congregation was then requested by a
majority of the board to call them together for the 1st of May; but he
declined doing so, because a general meeting of the congregation had
been summoned for the day following. We omit stating the particulars
which the pamphlet under review contains; suffice it, the Congregation
met, and on motion it was resolved, "That the will of the majority
is the fundamental principle of all associations in this country,
political, social, and religious; secondly, that the trustees, &c.,
were elected on the implied assurance that they would, in all respects,
conform to the will of the majority of this congregation; thirdly, that
sufficient presumptive evidence had been obtained to show that it is the
intention of the majority of the trustees to admit to all the privileges
of the congregation, those who had been denominated seceders from this
congregation, by which its established ceremonial and present pastor are
to be displaced, thus compelling a majority to submit to the wishes of a
minority of this congregation;" and per consequence of these
resolves, a fourth was added, "That the president of K. K. B. E. be
instructed by this congregation not to call together the Board of
Trustees, until the opinion and feelings of a majority of the
congregation are correctly represented." We have to remark that it
is made the duty of the president under the charter to call the board
together once a month; and nevertheless, under the presumption that the
Board does not harmonize with the opinion of the majority of their
constituents, they are virtually to be suspended from office. Besides,
the first resolution contains a fallacy which we dare not let pass in
silence. In politics and society, and much more so in religion, the
majority is bound by organic laws, and whenever these are set aside, the
measures adopted are revolutionary, not constitutional. Revolutions, we
admit, occasionally become necessary; but not so frequently as the
wording of the resolution would indicate; for whenever the majority
might suspect that its elected organs had changed their sentiments on
any given subject, it would be empowered to turn them out without a
trial or process of law. Suppose this course were generally adopted, how
could legislation be carried on by the agents of the people? or justice
be administered by the judges? "You are suspected of not
siding with the majority," would be tantamount to a loss of office,
and a long farewell to all honesty of opinion and independence of
conduct. Does the mover of the above series of resolutions wish to
introduce a system of suspectedness? of incivism? and the other
monstrosities of a reign of terror? Much as we differ from him with
regard to the propriety of his course, we do not suspect, much less
would we accuse, him of looking forward to such a consequence of his
ideas; and yet they would, if carried out, lead to this result. Besides,
it is unfair to presume that those who wished to become members had any
intention of disturbing the established worship; for he could have no
knowledge of such a thing except from hearsay, there being nothing
before him of a direct nature.
And
granted that they entertained such views, this was no reason for their
non-election, much less for superseding the board in an unconstitutional
manner; especially if it be considered, that many of the supporters of
the organ joined the congregation only three years ago, after a long
absence from public worship. Was this for the sake of voting on the
organ question? Farther, by the mover's own rule, the majority should
govern: three years ago there was but one congregation of Israelites at
Charleston, and the then majority voted for the organ; if now the
majority of all Israelites who wish to worship again together is opposed
to its continuance, it ought to be removed; because the majority of
those interested is for its discontinuance.
Be
this as it may, the meeting had clearly no right to suspend the
functions of the trustees upon the ground of suspectedness, without a
trial, when their term of office had not yet expired; and common sense
must dictate, that the vote setting them aside must be inoperative. To
render the injustice yet more glaring, the meeting resolved, "That
a committee of five be appointed to aid the president, and consult with
him in all congregational matters, until the election in August
next," when clearly there exists no such authority to elect a
temporary board, especially whilst the members elected to office have
neither resigned nor been removed according to law.
Under
these circumstances it was to be expected that the board would not rest
satisfied with the action of the meeting; the. president was requested
by four of its members to call the trustees together for the 4th
of May, because they were in possession of letters from Israelites of
the city of Charleston not "under religious disabilities," who
were desirous of becoming members. But the president declined complying,
under cover of the resolution of 2nd of May. Being reduced to
the necessity of acting without the president, or submitting to an act
of injustice, the majority of the board met on the 6th of
May, and appointed one of their number as president pro tem.,
when a petition signed by one-third of all the voters within one mile of
the city was laid before the trustees, (which had also been presented to
the president, who declined acting,) praying that "the board might
meet, and call the people at large to take into consideration a proposed
alteration or additional law of the constitution of the
congregation." At the same time, letters of application for
admission to membership were read from sundry Israelites, of whom
thirty-two were duly elected voters, and ten members only; after which
the prayer of the petitioners, twenty-six in number, for a general
meeting, as above, was also granted, and the meeting ordered for the 15th
of May.
The
old majority (including the president) did not think proper to attend;
but a quorum (twenty-five) nevertheless assembled, and ratified all
which the board had done, and admitted the persons elected voters
(Yehidim) and members to their respective privileges, and adopted such
regulations as the occasion demanded; and though the new members took
their seats, forming in all a meeting of fifty‑three persons, yet
not a single vote was given either disrespectful to the Hazan personally,
or removing the organ, any farther than permitting, in effect, any other
person than the Hazan to perform the funeral service in the
burial-ground of the congregation .
The
result of all this is, that the friends of the organ, &c.; or, as
they themselves no doubt now wish to call themselves, of a latitude of
reform, have instituted legal proceedings against the newly elected
persons, to have them deprived of their membership. The pamphlet under
review is a reply of the counsel of the defendants against the bill of
the complainants, and we have, as a matter of justice to the accused,
introduced the material part for a proper understanding of the case.
We have purposely omitted names, so as to avoid giving unnecessary cause
for offence; and we believe we have completed the task we assumed with
strict impartiality. We regret exceedingly to be compelled to notice
the matter at all, to bring an evidence of disunion among one of our
principal congregations before a general public; but we could not avoid
it, as the conductor of a review concerning Jewish matters.
Several
painful rumours respecting the Heterodoxy of a certain gentleman
connected with this unpleasant business have reached us; and although we
place the utmost reliance upon the statements of our valued
correspondents, we must decline speaking more plainly under present
circumstances. We wait for farther developments, and when they reach us,
we promise to speak out with our usual candour, without mental
reservation. In the meantime, we call the attention of our
correspondents to our introductory article on the Jewish creed, which
was written in anticipation of their last letters.
We
state as a matter of justice, that should the relators in the
suit now pending, or the minister himself, think that we have made a
misstatement, or done injustice to any one, we offer them our periodical
for a rejoinder. We wish to deal fairly with all, without dreading the
displeasure of any. Our sympathies are with the defendants;
nevertheless, we cannot think of being unjust to their opponents. |
