USA > Rhode Island > Newport County > Newport > The story of the Jews of Newport; two and a half centuries of Judaism, 1658-1908 > Part 5
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It was his daughter Bilhah Abigail who married Isaac
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THE STORY OF THE JEWS OF NEWPORT
Mendez Seixas and removed to Newport. Moses and Benjamin Levy, both prominent businessmen in Newport were his sons. Haym Levy was his grandson. All were closely associated with the commercial, social, and spiritual life of the Jewish community of Newport both before and after the Revolution.
N. Taylor Phillips, a lineal descendant of Rabbi David Mendez Machado and Isaac Mendez Seixas, in discussing the Seixas and Levy families has well summed up their station in life: "During the two centuries which they cover in American Jewish History no names are to be found more influental and important. Their descend- ants constitute three-fourths of the present Congregation Shearith Israel of New York, and the Congregation Mickveh Israel of Philadelphia has also at various times claimed them among its majority. They have seen the city of Newport almost begin, rise and decay as the commercial center of the present United States".34
Other distinguished familes that lived in Newport in those days, were the families of Hays, Hart and Pollock who were of Ashkenazic origin. Jacob Hays, who came to the New World from Holland, was naturalized in New York in 1723. Judah Hays, who at one time owned the 16-gun ship "Duke of Cumberland", was likewise naturalized in New York, in 1729. Judah did an extensive business with Newport in those days. 35 He was attracted to Newport quite early. Moses Michael Hays, the famous Mason, was his son. The Reverend Isaac Touro became his son-in-law.
The Hart family came here from England.36 This
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FROM INQUISITION TO FREEDOM
family claims some outstanding personalities. Aaron Hart was the first Chief Rabbi of the Ashkenazic Jews in England in the latter part of the seventeenth and early part of the eighteenth century. In the New World, Moses Hart ob- tained burgher rights in 1713 in New York. Solomon Hart, Jr., took the oath of allegiance there under the act of 1746. Isaac Hart was one of the early residents of Newport, settling there about 1750.37 He was a successful merchant, and one of the purchasers of the land for the Synagogue.
The Pollock family hailed from Poland. Members of this family also resided in Austria and Hungary. The annals of the Jewish past contain records of many members of this family, who attained distinction in Jewish scholarship.38 In Newport there flourished at this time Zachary, Issachar, Abraham, Isaac and Jacob Pollock, all prominently identified with the synagogue life of the community. Zachary Pollock was amongst those whom the Reverend David Mendez Machado licensed to examine the cattle slaughtered in accord with the Jewish ritual.
Other families who lived at this time in Newport were those of Isaacs, Sarzedas, Alvares, Lucena, Myers, Elizer, Lyon, Pereira, Mendes, Phillips, Rophes, Benjamin, Judah, Israel, and others.39
These Jews were men of integrity, and business acumen, yet they knew well that "man does not live by bread alone". Religious fervor was kindled in their hearts. With zeal and enthusiasm they devoted their time to
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THE STORY OF THE JEWS OF NEW PORT
the spiritual part of man. They were pious observers of Jewish law and customs.
The first thing they contemplated upon coming to Newport was the erection of a sanctuary dedicated to the God of Israel, a synagogue where they might freely chant the psalmodies, commune with the God of their fathers, and practice rites of which in the lands of their birth they had been deprived.
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Exterior of the old Synagogue in Newport.
CHAPTER V
THE SYNAGOGUE
Nothing testifies more to the "finger of God" in human destiny than the miraculous survival of the Jewish people. The ancient world saw a number of mighty and powerful nations and empires on its map; but only too often has the map of the world merely changed its colors. One nation has 'subdued another; one king has conquered another ; and kingdoms and empires have been erased from the panorama of civilization.
Attempts have been made both past and present to cause Israel to meet a like fate. "In every generation hath an adversary risen to destroy us". Yet nations have risen and fallen; peoples have come and gone; civilizations have evolved and declined; but Israel has remained witness to it all. "Age cometh and age goeth", but Israel "abideth forever".
The abiding force of Israel has been rooted in the Synagogue and the School, the two institutions created by Judaism for the education of the people in the principles and practices of its religion. When other nations were exiled from the land of their origin, they were not able to take their gods with them. Their gods, the gods of their land only, could have no rule in a
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THE STORY OF THE JEWS OF NEWPORT
strange and foreign land. Not so was the God of Israel. When Israel was exiled, the Shechinah went with them, and they found their God everywhere. The prophetic teachings prepared the way for this. Thus when the Temple in Jerusalem was destroyed and there were no more priests to lead and instruct the people in the service of God, nor Levites to sing with the people the beautiful psalmodies in His praise, there arose the Synagogue and the teacher to perpetuate Israel's belief in God.
This first happened half a millenium before the Christian era; and so identified became the Synagogue and the School with the vitality of Israel that we can hardly conceive a period without them in the subsequent history of Israel. So important and exalted a place did the Synagogue and School occupy in the life of the Jew that their antiquity was ascribed to Moses.1
The Synagogue and School in Israel though not always organically connected,2 worked always in har- mony to carry out a single plan. Both had for their aim the instruction of the people in the religion of Israel. In ancient days, indeed, as it should be today, the Synagogue was never used exclusively as a place where the cong- regation gathered to worship only, but also as a place whence definite religious instruction emanated. The Jewish people, even in exile flocked to the Synagogue to listen to the exhortations of prophet and preacher, and to the teachings of the rabbi in order to be able to walk humbly with the God of his fathers. Worship and instruction were integrated and both begot good fruit. Prophet and Synagogue, School and Rabbi saved Israel
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THE SYNAGOGUE
from annihilation.
Rightly has one said, "To the Jews, the synagogue was a place for instruction in the truth and duties of revealed religion; and in imparting and receiving this divine instruction no less that in praise and in prayer they were doing honor to God - it was an act of worship. The consequence of the establishment of such a rational worship for the whole subsequent history of Judaism was immeasurable. Its persistent character, and, it is not too much to say, the very preservation of its existence through all the vicissitudes of its fortune, it owes more than anything else to the synagogue".3
Rabbi Simeon ben Yochai is quoted as having said, "If you see cities in the land of Israel that are destroyed to their very foundations, know that it is because they did not provide pay for teachers of the Bible and of tradition, as was declared by the prophet Jeremiah, 'because they abandoned my law' ".4 No matter how small the Jewish community might be, the first deter- mination of the people was to erect a synagogue and a school, provided they had a quorum for a Minyan and a few children to instruct.
It is not surprising that the Jews of Newport, heirs to the traditions of Judaism in belief and in practice, although few in numbers, began to contemplate the erection of a synagogue and school. The idea must have originated much earlier than 1759, for the realization of an ideal seldom follows immediately upon the conception of the idea, especially an idea relative to an institution. In 1755 there had been but fifteen to twenty Jewish
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THE STORY OF THE JEWS OF NEWPORT
families in town,5 nor were there many more, four years later.6 By 1759, however, the Congreation Yeshuat Israel was ready to lay the foundation of its synagogue.
These few Jewish families in Newport did not possess the great wealth ascribed to them at a later date. They were new in the town, barely adjusted, and only beginn- ing to thrive in their respective pursuits. Yet neither their small number nor their financial condition prevented them from carrying out the tradition of the Rabbis of old: to set out to organize the building of a house of worship and instruction and to instruct their children in the religion of Israel.
At this time services of the Congregation were still held in private homes. It may well be that for a little while the Congregation rented a temporary place in the "Point" district, where worship was held.7 Services, until the arrival of the Reverend Isaac Touro, were temporarily conducted by Mr. Isaaks and Mr. Polak.8 With the coming of the Reverend Mr. Touro, negotia- tions for the building of the synagogue and school began.
The first requirement was the acquisition of a place suitable for the purpose. In those days, patents of incorporation were not granted to religious institutions as such. Hence a religious institution could not purchase nor hold real estate in its own name. The problem therefore of purchasing a suitable lot was one of serious consideration to the Congregation Yeshuat Israel. It was met, however, satisfactorily and without too much trouble.
The procedure was this: at a public meeting of the
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Facsimile of the Deed of Purchase of the Land for the Synagogue.
THE SYNAGOGUE
Congregation, or of all the Jews of the community, trusthworthy individuals were appointed to purchase whatever property might be necessary for building the synagogue and for whatever other use the Congregation might need. These members of the community thus became the trustees of the land, buildings and other property belonging to the Congregation. In reality the land and property belonged to the entire Jewish community ; legally the title to the land and to everything with it, rested with the appointed trustees who purchased the plot as individuals. To prevent misunderstanding, the Congregation often entered into a written agreement with the respective trustees, relative to the ownership and use of the land, or the houses on the land, securing for the Congregation all the rights to the land and the buildings thereon, and prohibiting the trustees to sell all or any part of it at their own discretion. At times the trustees were even required to give bond for them- selves and their heirs after them to carry out the under- standing between the Congregation and the trustees.9
The Jewish community of Newport found these trustworthy individuals in three noteworthy and respectable members of the Congregation, Jacob Rodrigues Rivera, Moses Levy and Isaac Hart. They were not only appointed to purchase the land, but also as "trustees for building the Synagogue".10
The conditions and agreements of the trusteeship of Jacob Rodrigues Rivera, Moses Levy and Isaac Hart, were later clearly indicated in the last will and testament of the first, dated January 9, 1787. Rivera said in his
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THE STORY OF THE JEWS OF NEWPORT
will, "I do hereby declare and make known unto all People that I have no exclusive right, title, of or to the Jewish Public Synagogue in Newport on account of the deed thereof, being made to myself, Moses Levy and Isaac Hart which Isaac Hart thereafter conveyed his one part thereof to me, but that the same was done, meant, and intended in trust only, to and for the sole use, benefit and behoof of the Jewish Society, to be for them reserved as a place of Public Worship forever. There- fore, I do myself and my heirs hereby remise, release and forever quit claim to all exclusive right, title or interest therein or thereto and to every part and parcel thereof, always saving and excepting such right as I have by being a single member of that Society".11
If a bond was exacted from the trustees-which does not seem likely-it was partly provided for in the last will and testament of Moses Levy, dated June 6, 1792, in which he stipulated, "I do hereby release and discharge all such balances as shall at the time of my decease be due and unpaid of monies by me heretofore advanced towards building the Synagogue in Newport".1
The lot bought for the erection of the synagogue was situated on Griffin Street, and was purchased early in the year 1759.13
Griffin Street was then very near the end of the town, yet within easy reach from all points in the city where the Jewish residents dwelt. Unobstructed by high ed- ifices or many buildings, and somewhat at an elevation, the lot and later the synagogue on the land were visible
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THE SYNAGOGUE
from many points in the city. The street continued directly from Jew's Street, beginning southerly at the Jewish cemetery. There was no street as yet west of the plot, nor was there a street on the eastern side. The street north of the land was still in the process of being laid out.
There were few houses in the vicinity. The street at the time was considered at a distance from the business district. The proximity of the land to the cemetery may have suggested the choice.14
The land on Griffin Street was purchased from Ebenezer Allen of Sandwich, Massachusetts. Though the land was apparently bought earlier,15 the deed was dated "the Thirteenth day of June, in the Thirty Second Year of His Majesty's Reign, George the Second, King of Great Britain &c., Anno ye Domi: 1759", and a day later it was attested by a Justice of the Peace. The dimensions of the land are described in the deed as follows: "One Certain Small parcel or lot of Land Situate Lying and Being in the Township of Newport afore- said, containing per Estimation Ninety two feet in Front or Breadth and One hundred and six feet in Length or Depth the same Being Butted and Bounded as follows (viz) Southerly on a Street called Griffin Street, Westerly on Land of Jacob Barney, Northerly on a Street remaining yet to be laid out and Easterly on Land now in the possesion and improvement of Matthew Cozzens, be the same more or less within the said Bounds".16 The land was bought, "Together with
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THE STORY OF THE JEWS OF NEWPORT
all fencings, Improvements, ways, waters, Privileges and Appertenances thereto belonging".
The price of the land was "One Thousand five hund- red Pounds in Bills of credit of the Colony aforesaid (Old Tenor)", which in present day currency would amount to $187.50.17 Jacob Rodrigues Rivera, Moses Levy and Isaac Hart, are described in the deed as "all of Newport in the County of Newport and Colony of of Rhode Island &c., Merchants".
To complete the purchase and secure the absolute un- challengeable title to the land, this provision was added to the deed, "And Sussana Allen, wife of him the said Ebenezer Allen, for and in consideration of the Sum of Five Pounds in Bills of Credit as above expressed, Do by these Presents freely and willingly give, yield up and Surrender all her Right of Dower and power of Thirds, of in and to the above granted and bargained premises, unto them the said Jacob Rodrigues Rivera, Moses Levy and Isaac Hart, their Heirs and Assign forever".
The deed was recorded in the Book of Land Evidence of Newport, No. 14, Pages 412 and 433, on July 19, A. D. 1760, by William Coddington, the Town Clerk. After the American Revolution when many of the official records were lost or destroyed, the deed was once again recorded, on June 7, 1827, in Volume 15, Page 376 of those Records of Land Evidence that began to be kept after the British troops evacuated the city of Newport.
Though possessing a plot, the Congregation's task was only partly accomplished. The more difficult matter in
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THE SYNAGOGUE
hand was still to come. The undertaking to build a synagogue required additional funds which they did not find it easy to raise in full. The community, having been taxed for the purchase of the land, was unable to respond freely immediately after. Thus the members of the Congregation found their "Abilities not equal" to their wishes.
The ambition of the Newport Jews was not long thwarted by the lack of financial means. At no time did they abandon or postpone their wish. Perhaps if their intention had been to erect but a small unattractive building, their problem would not have been so grave; but as it was their desire to build a synagogue that should equal in grandeur any other contemporary Colonial structure, they found their task a bit more difficult.
The Sephardic Jews felt a very close kinship with one another. From the earliest time of their settlement in North America, they communicated with one another from every part of the continent and from whatever colony they resided. It was not below the dignity of any organized community to seek the assistance of a sister community in a different colony, or even in foreign lands or colonies belonging to nations other than their own. In 1729, when the New York Congregation Shearith Israel contemplated the erection of their syna- gogue on Mill Street, they craved the assistance of the "kindred Sephardic Congregations in Central and South America and Europe".18 This is but one of many examples.19 Thus it was only natural that, thirty years later, the Newport Congregation should have followed
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THE STORY OF THE JEWS OF NEWPORT
suit. The request was sure to bear fruit.
The Newport Congregation had very sound reasons for its appeal. It was not so much the fact that most of its members were Marranos recently converted openly to the Jewish faith, as it was their desire, "to Instruct Children, in the Path of Vertuous Religion", which they pleaded in asking aid. After raising locally a small 'Fund' by 'Subscription', nine of the most outstanding gentlemen of the Newport community addressed a letter of appeal for money to assist in building the synagogue to a number of congregations in other parts of the country. These gentlemen were Jacob Rodrigues Rivera, Jacob Isaacs, Isaac Hart, Aaron Lopez, Abraham Rodrigues Rivera, Isaac Pollock, Moses Lopez, Isaac Elizer, and Moses Levy. Among the Congregations appealed to were Shearith Israel in New York, Shaar Hashamayin in Jamaica, B. W. I., Mikveh Israel in Curacao, Nevay Shalom in Paramaribo, Surinam, and the Congregation Shaar Hashamayim in London, England.20 They all responded favorably.
From the correspondence still extant between the Congregation Yeshuai Israel of Newport and the Congregation Shearith Israel of New York, we can see the nature of the appeal and the response. On March 21, 1759, the Newport Congregation wrote to New York, "The Pious Intentions of a Congregation yet in its Infancy, we desire may plead a sufficient excuse, for this Address: sincerely desirous to establish a regular Congregation in this Town we therefore, have Lately purchased a suitable Lot of Land, whereon we design
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THE SYNAGOGUE
to Build a Synagogue; and for furthering our said Intentions, we have Likewise by Subscription raised a small Fund, wherewith to Begin, and carry on the Work and which in due Time, we hope to see fully completed. At present finding our Abilities not equal to our wishes, for finishing the Work, in so short a Time as we desire, we have resolved to crave the Assistance of the several Congregations in America, and as the Feast of the Passover is near at Hand, a Time when there will be the greatest opportunity to acquaint you with our proceed- ings, and intentions, relative thereto; Intreating you to commmunicate the same, to the Congregation at New York, and to supplicate for us, their charitable assistance towards carrying on this work; either by a offering in the Synagogue; or Subscription, or any way which may be agreeable to you".21
In their request the Newport Jews did not fail to point out in most appealing words the real purpose of their desire to build a synagogue. The letter continued, "When we reflect on how much it is our Duty to Instruct children in the Path of Vertuous Religion; and how unhappy the portions must be, of the children and their Parents, who are through necessity educated in a place where they must remain almost Totally uninstructed in our most Holy and Divine Law, our Rites and Ceremonies; and from which place, they may perhaps never have it in their power to depart; when we farther reflect on how much it is our Duty to assist the Distress- ed; and when we consider the extensive Usefulness of a Charity like this for which we now supplicate assistance ;
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THE STORY OF THE JEWS OF NEWPORT
we can entertain no Doubt of your Zeal, to promote this good Work".22
Such an appeal could not pass unheeded. The heart- rending situation of the children of Marranos "in a place where they must remain almost Totally uninstructed in our most Holy and Divine Law", and the reference to "our Duty to assist the Distressed" called forth a warm response. The three pillars of the world, Torah- Education, Avodah-Religion, and Gmilus Chasodim- Beneficence, have always appealed to the finer senses of the Jew. The response of the New York Congregation was very generous considering the times.
The Congregation Shearith Israel of New York, in response to the appeal in the letter, reserved the seventh day of Passover to appeal for contributions for the building of the Newport synagogue. It is gratifying to know in how brotherly a fashion the Congregations cooperated in those days of pioneer Judaism in America. When the appeal was made, one hundred and forty nine pounds and six pence was raised for the cause. The Congregation Shearith Israel wrote to Newport a few days after Passover, "Conformable to your desire a Nedaba was made in our Synagogue the Seventh Day of Pessach when a contribution of 149:6d was offered towards building at Newport a place of worship to Almighty God. Your pious design was a sufficient inducement to promote the Success of your request, we heartily wish our mite may enable you to go on with the Holy building, and that you may be a Religious and prosperous Congregation".23
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Facsimile of the Signatures to the Letter sent by the Congregation Yeshuat Israel of Newport to the Congregation Shearith Israel of New York soliciting financial assistance, written in 1759.
THE SYNAGOGUE
This response together with the answers from the other congregations was very encouraging, and well- merited letters of appreciation were duly forwarded by the Newport Congregation.
The letter to the New York Congregation is worth quoting at length. It was written on May 28, 1759, and it reads in part as follows:
"It affords us great satisfaction to find your letter of · the 3rd day of Iyar that our design for building a public place of Worship to God Almighty has not only met with approbation but hath Likewise been Zealously supported by our Brethren at New York as appears by the generous Freewill offerings made for that purpose in your Synagogue on the 7th day of Pessach last-
"It is our Inclination and we are truly sensible it is our Duty to return the Congregation at New York our inost sincere and public Thanks for this Instance of their Generous Benevolence towards us and we Intreat You Gentlemen to do this good office on our Behalf in such manner, place and Time as shall seem to you most agreeable.
"Your Hearty Wishes for the prosperity of Our Congregation and your sincere wishes for our Success contribute greatly to incite in us an Ardent desire to Complete the Work which we have undertaken".24
This letter was signed by Isaachar Pollock in addition to the nine gentlemen who had signed the original letter of appeal. In conclusion the Newporters asked, "We intreat you to remit the Monies which yau have Collected for this Use to the care of Messrs. Jacob Rods. Rivera,
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THE STORY OF THE JEWS OF NEWPORT
Moses Levy and Isaac Hart in Gold either in Moidors or Johanne's, Moidors will be most advantageous".
When Naphtali Hart visited New York in July next, he obtained the money as instructed by the Newport Congregation for which he issued a receipt: "Recd. of Myer Myers One Hundred and Forty nine Pounds and six pence which at my arrival at Newport, Rhode Island, I promise to deliver to Messrs. Jacob Rivera, Moses Levy and Isaac Hart, trustees for building the Syna- gogue".25
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