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New York Congregation Shearith Israel.—The
respected minister of this congregation, the Rev. J. J. Lyons, having been
called away by official duties to a neighbouring city, in the beginning of
November, Mr. Myer Levy was requested, by the board of trustees, to
officiate during the absence of the Hazan. Mr. L. complied, with his usual
promptness and alacrity, and we insert with pleasure the following
resolution which has been transmitted to us for publication: “Resolved,
that the thanks of the board be tendered to Mr. Myer Levy, for his prompt
attention to the request contained in its last minutes, and for the able
and efficient manner in which he discharged, for two Sabbaths, the duties
of Hazan, and that the clerk transmit to Mr. Levy a copy of this
resolution.”
Boston.—The Israelites of this place have formed a literary
association, under the name of “The Hebrew Literary Society of Boston,” of
which Mr. William Goldsmith is president. The congregation is called
“Ohabei Shalom” (Lovers of Peace), and the officers for this year are
Moses Ehrlich, President, Bernhard Heineman, Vice President and Treasurer,
Henry Selling, hon. Secretary, and the Rev. B. Wormser, Minister. It is
with sincere gratification that we are able to announce for the first time
official information concerning the brethren of Boston, and we hope to
hear many good things from them for many years to come.
New Orleans.—The Portuguese congregation of
this place held their first annual meeting on the 13th of December, and
elected the following officers: Jacob L. Levy, President; A. C. Labatt,
Vice President; Joseph De Pass, senior Trustee; A. T. Ezekiel, junior
Trustee; Isaac Rodriguez, Treasurer, and Jacob Ezekiel, Secretary.
Jewish Liberality. —We have received a
letter from Münster, in Westphalia, in which it is stated that the Jewish
Union School of that place had been endowed with a fund of 25,000 Prussian
dollars, by Mr. Marx of Hamm, in the district of Arensberg, Westphalia,
and that the benevolent donor yet lives to see the fruits of his true
liberality. The school in question was established about twenty years ago,
by the active exertions of a highly learned professor of medicine, Dr.
Alexander Haindorf, the son-in-law of the above Mr. Marx. The school is
presided over by our truly esteemed friend and teacher, Rabbi B. S. Cohen,
under the supervision of the chief Rabbi of Münster and Mark, Rabbi
Abraham Sutro; it has sent out many capable teachers and ministers of
religion, and aided likewise to give a suitable education to persons
devoting themselves to mechanical pursuits,
and to provide them with good masters. And now the donation of Mr. Marx
will, under Heaven, give permanence to what his worthy relative so well
commenced in years gone by; and we hope that many more such as
our correspondent, the Rev. J. K. Gutheim,
may issue thence, to scatter the light that is within them in their native
land and also in foreign climes. When shall we have a similar school in
America? and who of our rich men will imitate Mr. Marx’s example? We trust
to be able soon to answer both questions satisfactorily.—It would be an
imperishable renown to connect a name or names with a seminary which would
be blessing to many.
Bohemia.—A late number of the Orient informs us that the
burdensome and exclusive Jewish taxes are to cease in Bohemia in seven
years, commencing with 1847, and that in the mean time a commutation
will be
permitted to take place at once by paying down the whole amount in
advance. This is certainly a gratifying change; but, unfortunately, it is
only for one province in Austria, and the restrictions yet remain in
others, except perhaps Hungary, where the Jews lately paid an immense
amount, we think over two millions of florins, to escape hereafter the
distinct taxes as Hebrews. The different proceedings on this topic, as
they appeared in the German papers, were too long for us to copy. The
exclusive Jew tax in Bohemia, amounting, it is said, to about 50,000
dollars per annum, and originally intended for but ten years, was imposed
in 1745, in lieu of the expulsion of the Jews, decreed because they had
been falsely accused of entertaining traitorous views against the
government, and of having even aided the enemy. The repeal of the tax,
therefore, by Emperor Ferdinand, is looked upon with the greater joy,
because it in effect declares that the government regards now the ancient
accusation as false, and as having been merely a pretext for oppression
and exaction. But why continue the odious tax for seven years?—why keep up
those grinding exactions in other parts of the empire?—why the ghettos in
Moravia and elsewhere? These are questions for the inconsistent government
of Austria alone to answer; which, by the by, grants Jews titles of
nobility, (there are many Jewish barons in Austria, as Von Lämel,
Rothschild, Herz, and Hofmannsthal, Chevaliers Von Neuwall, Liebenberg,
and others, whose names we have met with in an account of the Jews of
Vienna,) whilst no one of that faith can hold the meanest office, nor be
an apothecary, besides being prohibited some other professions. Foreign
Jews are not allowed to reside in Vienna; and many, we once saw, are
there, natives of other parts of Austria, who dress in the oriental
fashion, and remain in the capital, under the protection of the Turkish
Ambassador, as Ottoman Jews. All these things seem almost incredible, but
they are nevertheless true; this is the romance of modern Jewish history.
When will Christians learn to regard us as equals in despotic countries?
Jews In The Papal States.—Since the accession of Pius IX. to the
papal chair, he has issued, it is said, several regulations improving the
condition of Jews in his dominions. Much must be done before their great
suffering can even be rendered tolerable; in the mean time, we are glad of
any amelioration. It is also said that Jewish shops are now met with
beyond the Ghetto of Rome. Several poetical effusions in honour of the
pope have been issued by Jews; 1st, a Poetical Portrait of Pius
IX. by
Dr. Mose Leone Finzi, in which he speaks in rather grandiloquent terms of
his subject: “Dolce in punir, in perdonnar un Dio, questa é la vera
immagine di Pio” (mild in punishing, a god in pardoning, this is the true
image of Pius); 2d, a Sonnet on the accession of his holiness Pope Pius
IX., by L. V. Levy; he, too, speaks with warmth: “Ne stan le lingue
d’Israello mute: con giubilo verace e reverente esaltan TUA magnanima
virtute” (nor can Israel’s tongues remain dumb; with true and respectful
joy they praise thy magnanimity and virtue); 3d, a Sonnet in praise of
Pius IX., by Arnoldo Veniziani; he, too, is eloquent in his appreciation
of the good qualities of the pontiff. The Orient, from which we copy,
hopes that the expectation of the Israelites of Italy may not be deceived.
We cordially join in the same prayer.
Jewish Loan Institution.—No. 40 of the Orient, just received,
contains an account of the formation of a Society in Berlin, for the
purpose of loaning out small sums to Israelites who have lived three years
in that place, and have been equally long in business of whatever kind,
who by timely aid may be able to continue their pursuits, so as not to
become sunk into poverty. The money is loaned without interest, but upon
good security, and a thirtieth part is to be paid back every week. The
fund consists of donations and loans without interest for at least two
years. The number of members is 40, who are all donors, and the funds
amount to 1100 Prussian dollars, and there is loaned out to 28 persons
1015 dollars. This society was formed on the model of one in Hamburg,
which was commenced in 1816, and had, in 1841, 6958 mark banco (about 2300
dollars) worth of property, besides 5238 (1700 dollars) in money. It had
loaned out 953,399 marks in 25 years, (say 317,000 dollars) and lost only
by doubtful debts 263 marks, less than 100 dollars. This shows not alone
good management, but also speaks well for the honesty of the borrowers. We
have long since entertained a plan for a similar society in America; but
the multitude of calls upon our people has hitherto prevented us from
offering it. We communicate this, however, to call public attention to the
subject.
The Proposed Conference of Jewish Theologians.—In
addition to the names already given we see those of the following: G.
Adler, Rabbi of Oberdorf in Württemberg; A. Gnzburg, Rabbi of Libochowitz
in Bohemia; Dr. C. Heineman, Rabbi of Gothenburg; J. Karo, Rabbi of
Lublinitz; Dr. Sammter of Liegnitz; Dr. Heilbuth, Rabbi of Bremervörde,
Mr. A. Stein, teacher in Cassel, and Mr. J. A. Bondi of Dresden.
Russia.—The Ukase introducing a compulsory change of costume among
the Jews was put into execution on the first of October with all
imaginable harshness; we copy the following:
Warsaw, October 2d.—Yesterday
was the day appointed on which all the Jews of the kingdom under sixty
were compelled to lay aside their peculiar costume, and to assume one of
the costumes of the country. With the girdle, the caftan, and the sable
cap, had also to be removed the beard and the long ringlets, which shaded
the countenance of the Jew and which he regarded as venerable, holy, and
inviolable; in short, the Jews had to renounce their own true character
and to adopt a dress in which they scarcely recognised themselves. It was
touching to witness how these people in their new and partly singular
costumes met, without recognising one another,—how they timidly and
anxiously avoided the frequented streets, and often felt for the beard and
ringlets that were no longer in existence! The poverty among a great
number of the Jews here is terrible; and such poor people as have hitherto
worn almost nothing beneath their tattered caftan, which entirely
enveloped their bodies, even such are now suddenly obliged to raise the
means for procuring a whole suit of clothes, that costs, at least, five
times as much as their former best holiday dress. And then, the poor
fathers of families who must procure new costumes for themselves and their
household, they are, indeed, in the most terrible distress, and yet the
thing must be done, if they wish to avoid the risk of having the Polish
dresses torn from their bodies in the open streets. But, besides this,
there are many Jews who regard the laving aside of the Polish costume as a
matter of conscience, who see in the loss of their beard the downfall of
their whole religion, and for such people the struggle is a doubly hard
one. For this reason there was also an unusually great animation in the
synagogues here on the late Day of Atonement; so terrible was the
lamentation that arose thence, that it struck awe even into the heart of
the passing stranger. Many Jews retain their peculiar costume by paying
the legal tax, as they are permitted to do until 1850; but the tax is so
great, that few, we think, will avail themselves of this permission for
any length of time.—A. Z. des Judenthums. |
