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London, February 3, 1847.
It is rumoured that besides the Baron Lionel De
Rothschild, mentioned to you in my last communication, there are likely
to be two other Jewish candidates at the next general election for
members of parliament, namely, Francis Goldsmid, Esq. (eldest son of Sir
I. L. Goldsmid, Bart.), for Brighton, and David Solomons, Esq., for
Maidstone. If any of these gentlemen shall succeed in being chosen by a
majority there is little doubt but that such a circumstance will tend
very considerably to advance our claims for complete Jewish
emancipation, which being favoured also by the liberal ministry now in
power, will thus stand a fair chance of being acceded to when that
measure is next introduced into parliament.
Our Chief Rabbi has at length taken a prominent and
decisive step in the exercise of his Rabbinical functions, having
compiled a book of Laws and Regulations for all the Synagogues
throughout the British empire. This book is sent officially to the
presidents of all the congregations, accompanied by a circular, signed
by the Chief Rabbi, in which he directs that such regulations shall be
distributed among all the contributing members, and put into force
within three months from the time of such distribution. As this matter
excites a great deal of interest here, I shall describe the nature of
the pamphlet as well as some of the most important and striking portions
of its contents. It opens with a short, pious and appropriate treatise
on the nature and object of Divine Worship, which concludes with the
following sentence: “In order that these pious objects may be attained
throughout all the Synagogues of the British empire, the following
regulations, which are in strict conformity with the Law, are laid down
for general guidance; and it is confidently hoped that all
congregations, as well as all the individuals who attend the Synagogues,
will adhere to these laws, remove all differences, and conduct
themselves so that every one shall feel impelled to exclaim, ‘How awful
is this place; this is truly a house of God.’”
The Laws and Regulations are then divided into five
sections, thus: Sect. 1, Superintendence; Sect. 2, Rules affecting the
Outward Decorum at Synagogue; Sect. 3, The Prayers; Sect. 4, Religious
Acts in Connexion with the Reading of the Law; Sect. 5, Casual
Solemnities: to this last is attached an English form of prayer, which,
or something after the model of which, is to be recited previous to the
performance of the marriage ceremony. In the first section there appears
nothing new, nor any change from former understanding with respect to
the government of the Synagogue—the system is only so clearly and
minutely defined as to prevent confusion and to insure good rule. The
only striking modification in the second section is in reference to the
opening of the ark during the services on יום
כפור and ראש השנה, which is in
future to continue open from חזרת התפלה
till קדיש in the
שחרית service of
ראש השנה, and from
חזרת התפלה till
דוכן, or on
שבת till קדיש in the
מוסף
service of the same holiday. The Regulations with regard to
יום כפור are similar. In this section
are also contained regulations for the commencement of the Synagogue
service throughout the year, the times of the coming in of Sabbaths and
holidays, and the period of time allotted, for the performance of each
service, &c. In Section 3, the employment of a choir for public worship
is recognised; and very clear directions are given concerning those
portions of the prayers which are to be repeated by them, by the
congregation, and by the חזן
respectively; and these instructions are accompanied by the following
very appropriate observations: “The reader shall at all times recite the
prayers with becoming dignity and solemnity; he shall avoid all profane
melodies; reduce the customary modes of chanting to simplicity, and so
arrange them as to produce harmony whenever the congregation has to join
him.” In the fourth section the sale of מצות
is prohibited, and the Misheberach limited to a single one, except in
special cases. In Section 5, a very proper clause is inserted in
reference to the performance of circumcision. Permission to be granted
in future to such persons only as are of unblemished character, and have
had their skill in operating testified by competent authority. And they
must, moreover, be possessed of a written certificate from the Board of
Ecclesiastical Administration as to their knowledge of the ritual part
of the act. Notwithstanding that there are modifications apparent in
these new regulations, they are thought, even by many orthodox
individuals, to be exceedingly limited in their number; for some of them
were prepared to find that the מחזור
would have been very considerably curtailed, and also that several of
the repetitions at present continued in public worship would have been
suppressed. But simple and harmless as the alterations already made
undoubtedly are, it would seem that among some others of the orthodox
class, they are regarded with jealousy and discontent; for I know of
nothing else that can at all account for the evident lukewarmness that
manifests itself among the leading orthodox members of our community in
respect to their support of the Chief Rabbi’s authority. Surely his high
character, his piety, and his integrity of purpose, which qualities he
has given evidence of in the exercise of all his public duties
throughout the whole time he has been amongst us, ought to secure to him
the respect as well as the support of all faithful Israelites; and let
his acts be what they may, providing they remain constitutional, it is
our duty, as it should be our will also, to bow to his authority, duly
constituted as he has been our spiritual head. I do not wish to imply
that there has been any open opposition to his control; but there is a
conspicuous holding back among those persons who, it would be expected
from their influence and station, should rally round him on occasions
like this, in order to assist him in giving force and efficacy to the
carrying out of these regulations.
A few days ago the Chief Rabbi summoned a public
meeting at his own residence of all the honorary officers of the
metropolitan congregations, for the purpose of raising a public
subscription in order to alleviate the almost unexampled state of
distress at present existing among our Jewish poor, on account of the
high price of food and the inclemency of the season. This benevolent
appeal was immediately responded to, and upwards of £1000 were
collected in a very short time; a portion of which through the prompt
and active exertions of the committee has already been distributed.
The Beth Holim Centenary Ball and the Sussex Hall
Soiree have both been celebrated since I last wrote you; they passed off
extremely well: the former realized £500 and the latter £200 for their
funds.
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