USA > Rhode Island > Newport County > Newport > The story of the Jews of Newport; two and a half centuries of Judaism, 1658-1908 > Part 6
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This money together with that received from other congregations and that raised by subscription in town was sufficient to start the actual work and to engage the architect. On August 1, 1759, the ground for the synagogue and school was broken and the foundation and corner stones "of the holy buildings" were laid.26 The occasion was one of rejoicing and solemnity. The entire Jewish community participated and a number of non-Jews were guests. Aaron Lopez, who later merited the attribute, "Merchant Prince of New England", laid the first corner stone. As the plans for the buildings called for a square edifice for the synagogue proper and a smaller side building for a school with sexton's quarters, adjacent and attached to the main synagogue, there were six corners to the entire structure, and six cor- ner stones had to be laid. Lopez and Rivera having been honored with the laying of the first two, the honor for the remainder was extended to other leaders of the community. Naphtali Hart (bar Moshe) laid "the 3rd cornerstone of this Holy Building". Isaac Elizer, laid
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the fourth. Isaac (bar Moshe) (perhaps Pollock) was honored with the laying of the fifth cornerstone, and Naphtali Hart Myers (bar Isaac) with the last corner- stone.27 The names of all have been subsequently mentioned in the special Blessing recited by the Minister every Yom Kippur Eve.28
Peter Harrison, a pupil and associate of Sir Christopher Wren, was engaged as the architect. Peter Harrison had gained for himself by this time a consider- able reputation as the builder of many notable edifices. The design made by Harrison called for a building in Colonial or Georgian style. Harrison had a special taste and genius for such architecture. The State House, the Theatre, the Redwood Library, all in Newport, and other buildings built by Peter Harrison in Boston and Cambridge, all display his remarkable talents.29 In the synagogue, though well adapted in its plan and interior to the purpose of Jewish worship, the Georgian style of architecture was carried out by Harrison in the most ininute detail, much more so even than in any other building of his design.30
The choice of the architect was wise. The results proved it. Harrison combined in the plan of the Newport synagogue, his particular artistic architectural style, which is "classic colonial", with the traditional Synagogue architecture of the Spanish-Portuguese Jews. The combination invites admiration. A glance at the contemporary print of the Spanish-Portuguese syna- gogue at Amsterdam or London, will at once reveal the close similarity between those synagogues and the one in
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THE STORY OF THE JEWS OF NEWPORT
Newport. This is not an accident, nor is it due to the uniformity of the Synagogue-architecture of the Spanish-Portuguese Jews. The similarity between the Newport and the Amsterdam synagogue must have been planned. The Reverend Isaac Touro, the spiritual leader of the Newport Community, probably was responsible for this, for he was educated for the ministry in Amsterdam, Holland.31
During the course of the construction, during the year 1760, a traveler passing through Newport, and viewing the growing structure, wrote: "It will be extremely elegant within, when completed, but the outside is totally spoilt by a school which the Jews would have annexed to it for the education of their children!''32 He was a false prophet. The adjacent building did not detract one iota from the beauty of the exterior or interior.
Before the year was over, Jacob Rodrigues Rivera was elected by the Congregation as its Parnas or President. Rivera applied to the Congregation Shearith Israel of New York for the loan of a Scroll of the Law. This was gladly granted. The New Yorkers entered the transaction in their minutes, under date Tebeth 22nd, 5520, in the following words: "At a meeting of the Elders it was agreed to lend the Sepher Torah belonging to the Kaal formerly at Georgia to the Kaal at Newport agreeable to the request of Mr. Jacob Rods. Rivera, Presidente of Said Congregation, which was afterward sent to Said Mr. Jacob Rods. Rivera by the Sloop Hanover, Capt. Stephen Wanton, to be returned when
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Interior of Synagogue showing the Reading Desk in the Center and the Ark in the East.
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demanded".33 This was January 12, 1760.
The building, begun with the laying of the corner- stones, continued at a slow pace. The days of "rush" were still in the future. It was not easy to get building material. The bricks had to be imported from abroad. The 196,715 bricks that were to be used for the structure were paid for on August 25, 1760.34
After almost two years of building, the work had to be interrupted, not so much because of lack of building material, as for lack of funds. It was the year 1761. Naphtali Hart was elected by the Congregation as president for the year. As so often happens when an undertaking or a project is contemplated, the expend- itures were understimated. When the building of the synagogue was contemplated, the Newport Congrega- tion figured that, with the subscriptions raised in the home town and the offerings received from other Con- gregations and individuals outside of Newport, they would be able to put up an adequate edifice, where they might worship God and educate their children. It seems however, that neither the local subscriptions nor the donations from other Congregations, (which with the exception of the one from New York, do not seem to have been very generous) were sufficient. Therefore, on April 5, 1761, while the building was progressing, Naphtali Hart sent another appeal to the New York Congregation. In this letter, Hart writes : "It is a matter of much concern to the Congregation in this Town among whom I have the Honor to preside as Parnas for
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the Current year that they are necessitated again to Supplicate the Charitable assistance of your Congrega- tion who have already Cheerfully and Generously Contributed towards finishing our Synagogue -- Greatly disappointed in their Expectations from the Charity of other Congregations and the Cost of Building too much more than it was Conceived, they now find themselves unable to Complete the Building -- I do therefore, by their Request, intreat your good offices to obtain the farther assistance of your Congregation towards com- pleting the Same, either by a freewill offering to be made in your Synagogue which to them Seems the most nnexceptionable way or in any other method which you shall judge the most agreeable to Obtain the good purposes Intended".35
From the fact that the building of the synagogue went on, and by 1762, the structure was actually completed with only the furniture in the synagogue missing, we may infer that the New York Congregation replied favorably to this second appeal. When the edifice was completed, they had to face the problem of equipping the synagogue with the necessary furniture. It seems that even this, though comparatively a small matter, was a real difficulty one hundred and seventy five years ago. After obtaining all the possible subscrip- tions and donations for this purpose in Newport proper, the Newporters once again turned to New York. At this time, Moses Lopez was Parnas. The Congregation
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Shearith Israel of New York, and the Congregation of Newport stood in very close relationship with one another and were in frequent communication. On July 25, 1762, the building having been finished except "the Porch and Capitals of the Pillars",36 Moses Lopez wrote to "Messrs. Joseph Simson and Samuel Judah, Parnasim of the K. K. Seherit Israel of New York", acknowledg- ing the receipt of a Tamid-perpetual Lamp from Samuel Judah, "Some Candlesticks for the Hechal and the Tebah from Mr. Samuel Hart", and "100 lb. Wax from Mr. Hayim Myers", at the same time asking them "As we have now contracted with Workmen, who are actually at Work, to complete the Hechal, Tebah and Benches of our Synagogue, and are in great hopes same will be finished by Rosasanah: We are getting ready such furniture and utensils as are needful, for which reason our Mahamad desires me to address this to you, Gentlemen, that you will be so kind as to make enquiry, who made any offerings of Furniture and Ornaments towards this pious undertaking, to receive and forward the same to us with convenient speed; that it may be here ready against the Time of Consecrating the holy Fabrick".37
At this time they were looking forward to the dedica- tion of the synagogue, although that event did not take place until more than a year later. What delayed it is hard to say. Whether services were conducted in the meanwhile at the synagogue is also hard to discover. Very likely not, for the synagogue was not yet consec- rated. In the letter just quoted, Lopez adds "The
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grateful sense we have of the Liberal assistance of your K. K. will put us in mind, of giving timely notice of the Dedication Day, that those Gentlemen who please to favor us with their Company may not be dissap- pointed".38
The dedication of the synagogue finally took place on December 2, 1763, which corresponded with the first day of Chanuka of the Jewish year 5523. It was on a Friday afternoon. The day was well chosen. It corresponded with the day when the Holy Temple in Jerusalem was reconsecrated and dedicated by Judas Maccabeus in the year 165 B. C. E. The ceremony of the dedication was calculated to bring out all the beauties of the synagogue and its service. The invited audience consisted of Jews and non-Jews, including a great number of notables of the city and guests from other localities.
In the true spirit of the traditions of the Spanish- Portuguese Jews, the ceremony of the dedication of the synagogue was solemnly performed.
Early in the afternoon the people began to gather in the synagogue, the men taking their places downstairs, the women seating themselves in the balcony. While waiting for the ceremonies to commence the people maintained absolute silence. At the appointed time, when the doors of the synagogue were closed and dead silence reigned within the walls of the holy edifice, three knocks were heard upon the closed door. The knocks came from without in accordance with the ancient ritual. After these three knocks, the voice of the Reverend
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לא תרצה: NO MATES , לא תנאף:
אנכי יי אלהיך Yo. A. TU DIOS OF1 לא יהיה לך
NO SEA A TY DIOSES
No FORNIQUES . לא תגנכ *:
לא תשא את
No HURTES
No JURES A NOMBRE
לא תענה
זכור את יום
MIUMBRA A DIA DEL
No ATESTIGUES . לא תחמד
כבד את אביך HONRA A TU PADRE
No COBDICIES
The Ten Commandments with an old Spanish Translation, a replica of which is found in the Synagogue.
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Isaac Touro was plainly heard, chanting in Hebrew, "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the King of Glory may come in". From within the synagogue came the response also in Hebrew, "who is the King of glory?" To which the voice of the Reverend Mr. Touro replied "The Lord of Hosts, He is the King of glory. Selah. Open for Me the gates of righteousness, I wish to enter them, I wish to praise the Lord". Whereupon a gentleman of the Congregation, designated for this purpose by the Congregation, threw open the doors of the synagogue, while at the same time another gentleman opened the doors of the ark, and the Reverend Isaac Touro, followed by a number of gentlemen, entered the synagogue in procession. All these carried Scrolls of the Law covered with beautiful mantles, some of which were embroidered with gold, and on the tops of the scrolls were silver bells and ornaments, which provided additional lustre. As they advanced to the reading desk in the center of the synagogue, the Congregation accompanied them with the chanting of selected portions from the Psalms.
All this time the entire Congregation remained stand- ing, intent upon the order of the procession. While the gentlemen carrying the scrolls were standing near the reading desk, one of the leading members of the Congregation lit the perpetual lamp, hanging before the ark, and the Reverend Mr. Touro chanted the benedic- tion in Hebrew, "Blessed art thou, O Lord, our God, King of the Universe, who hast given us life, and sustainest us to attain this season".
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After this, seven circuits were made around the synagogue by different gentlemen carrying the Scrolls of the Law, changing each time the circuit was completed. This duty was considered a great honor and was accorded to various deserving members of the Congregation. The circuits were made from south to east, from east to north, from north to west, and then back to the reading desk. During the circuits the Chazan and the people chanted appropriate psalms. When the processions with the scrolls were over, the Reverend Mr. Touro recited a "Prayer for the Royal Family", after which the Con- gregation chanted in Hebrew, "The Lord shall reign forever, thy God, O Zion, unto all generations, Hallelujah", and the final procession from the reading desk to the ark took place to the chanting of Psalm twenty nine.
The dedication service made a deep impression on all present. When the Newport Mercury appeared December 5th, three days later, it expressed the senti- ments of those present when it described the ceremonies in the following words: "In the afternoon was the dedication of the new synagogue in this Town. It began by a handsome procession in which were carried the Books of the Law to be deposited in the Ark. Several Portions of Scripture, and of their Service with a Prayer for the Royal Family were read and finely sung by the Priest and People. There were present many Gentle- men and Ladies. The Order and Decorum, the Harmony and Solemnity of the Music, together with a handsome Assembly of People, in an Edifice the most perfect of
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the Temple kind perhaps in America, and splendidly illuminated, could not but raise in the Mind a faint Idea of the Majesty and Grandeur of the Ancient Jewish Worship mentioned in the Scripture. Dr. Isaac de Abraham Touro performed the Service".
Among the notables present was Dr. Ezra Stiles, who was the Minister of the Second Congregational Church in Newport at the time. When Dr. Stiles copied the item of the Newport Mercury about the dedication, he added in his own words a description of the synagogue which gives a contemporary view of the historic edifice as seen by an eye witness.
Dr. Stiles wrote: "The Synagogue is about perhaps forty foot long and 30 wide, of Brick on a Foundation of Free Stone; it was begun about two years ago, and is now finished except the Porch and the Capitals of the Pillars. The Front Representation of the holy of holies, or its Partition Veil, consists only of wainscotted Breast Work on the East End in the lower part of which four long Doors cover an upright Square Closet the depth of which is about a foot or the thickness of the Wall, and in this Apartment (vulgarly Called the Ark) were deposit- ed three Copies and Rolls of the Pentateuch, written on Vellum or rather tanned Calf Skin: one of these Rolls I was told by Dr. Touro was presented from Amsterdam and is Two Hundred years old; the Letters have the Rabbinical Flourishes.
"A Gallery for the Women runs round the whole inside, except East End, supported by Columns of the Ionic order, over which are placed correspondent
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THE STORY OF THE JEWS OF NEWPORT
Columns of the Corinthian order supporting the Ceiling of the Roof. The Depth of the Corinthian Pedestal is the height of the Balustrade which runs round the Gallery. The Pulpit for Reading the Law is a raised Pew with an extended front table; this placed about the center of the Synagogue or nearer the West End, being a Square balustrading Comporting with the Length of the indented Chancel before the end at the Foot of the Ark.
"On the middle of the North Side and affixed to the Wall is a raised Seat for the Parnas or Ruler, and for the Elders; the Breast and Back interlaid with Chinese Mosaic Work. A Wainscotted Seat runs round Sides of the Synagogue below, and another in the Gallery. There are no other Seats or Pews".39 Stiles also informs us, that by this time the synagogue "has already cost Fifteen Hundred Pound Sterling".40
Though the building was beautifully illuminated during the dedication ceremonies, the candelabra were not there then. The plan called for five candelabra "pendant from a lofty Ceiling",41 and these were sub- sequently installed.
As the synagogue structure has not been changed, we need add very little to this description, of one hundred and seventy years ago except to call attention to those few things which Dr. Stiles did not observe, or which were added shortly after.
Dr. Stiles did not note the fact that the synagogue was not built at a right angle with the street, but at an acute angle. This was purposely designed, so that the
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Ark (Holy of Holies in Stiles' description) should face directly East. Of course he could not have readily observed the few small stairs that lead from the reading desk to the secret passage in the basement. This is said to have been a relic of the Marrano tradition of provid- ing a hiding place or a passage of escape in case of danger. This tradition, the Newport Jews, who were Marranos in the majority of cases, remembering the dread of the Inquisition and the spies of the Holy Office, carried over into their land of freedom. It is noteworthy, however, that other seventeenth and eighteenth century Sephardic congregations in Europe do not have such secret passages and therefore various other suggestions have been made as to the purpose of this passage. It has been suggested that it led to an exit into the street, but, if so it has since been covered up so that it can not now be found.
Stiles wrote nothing about the school building ad- jacent to the northern outer wall of the synagogue, through which the stairs lead up to the Women's Gallery, and where were located the Sexton's quarters. Here was an oven to bake the unleavened bread-Matzos - for the Passover Festival.42 It is surprising that Stiles did not note the wells and cistern in the court of the synagogue, which, according to tradition, were connected with the Mikvah.43
The five candelabra spoken of adorned the synagogue shortly after the dedication, blending harmoniously with the Ner Tamid-the Perpetual Lamp, illuminated with oil and burning constantly. The
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THE STORY OF THE JEWS OF NEWPORT
Perpetual Lamp was the donation of Samuel Judah of New York and was inscribed: "Given by Samuel Judah of New York, Anno Mundi 5525".44 Of the five cande- labra made of brass, one was with twelve branches, two with eight, and two with six branches.
The chandelier with the twelve branches is surmounted in the center by four human figures, one on each side, and the branches reach out in semicircular curves, ornamented very simply. It was suspended from the domed ceiling in the center between the Hechal and the Tebah. This was the gift of Jacob Pollock, Anno Mundi 5529, 1769.45
The two smaller candelabra, one the donation of Naphtali Hart Myers, and the other of Aaron Lopez, were suspended from the ceiling on the south and the north side of the T'ebah respectively. These were made, except for the human figures on them, to match the larger one in the center. They were inscribed "The gift of Naphtali Hart Myers Anno Mundi 5520",46 and "The gift of Aaron Lopez Anno Mundi 5530".41
The two six-branched chandeliers were suspended from the ceiling near the Hechal, one on each side of the Perpetual Lamp. These were identical in style with the eight-branched ones. The donor of both of these Cadelabra was Abraham Rodrigues Rivera, a boy not quite thirteen years old.48 He was the son of Jacob. The inscription on them reads "The gift of Abraham of Jacob Rods. Rivera, Anno Mundi 5525".49
The candelabra also blended harmoniously with the six brass candlesticks, two of which were placed on the
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railing round the Tebah, and four on the railing in front of the Hechal. These were the donation of Enoch Lyon, and were inscribed on one side in Hebrew, with the name and date in English on the other. The Hebrew inscription may be translated: "The gift of the young man Enoch, son of Joseph, to the Synagogue of the Holy Congregation Yeshuat Israel in Newport, Rhode Island, in the year 5526". The English inscription simply reads, "Enoch Lyon, 1766".
The most venerable object of the synagogue is the Scroll of the Law. The Scroll, which is deposited in the Ark in the East contains the Pentateuch, i. e., the five books of Moses, written by hand by a scribe, pro- fessionally designated for this purpose. A synagogue is not considered complete until the Scrolls are in the Ark; and by 1769 there were six Scrolls of the Holy Law deposited in the Ark of the Newport synagogue.50 The Scrolls were all adorned with tops and bells made of silver and washed with gold. Some of the Scrolls cost as much as forty pounds sterling.51
At the time the synagogue was dedicated there were three Scrolls deposited in the Ark.52 One of these Scrolls was the gift of the congregation in Amsterdam, Holland. According to tradition, another of these Scrolls was the one brought over by the first fifteen Jewish families who arrived in Newport in 1658.53 Aaron Lopez, generously gave the synagogue, in addition to his many other donations, a Holy Scroll with silver bells of great value.54 At the same time, the Portuguese synagogue of London also presented a
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THE STORY OF THE JEWS OF NEWPORT
Scroll of the Law, with silver Tops and Bells.55 The trustees of the Talmud Torah, the religious school connected with the synagogue, were gracious in offering a Holy Scroll to the congregation and so was an individual member, who in the prayer of blessing on Yom Kippur Eve was identified as 'Eber Bar Shelomoh'.56 In addition to the Scrolls owned by the synagogue, there were Scrolls loaned to the congrega- tion. We have already alluded to the Scroll borrowed from Shearith Israel of New York.57 Jacob Rodrigues Rivera ordered in his will, "I give and bequeath unto my son, Abraham Rodrigues Rivera, my five books of Moses wrote on parchment by me heretofore deposited in the Jewish Synagogue in Newport aforesaid together with the Silver Bells and other ornaments thereto belonging".58
The generosity of the various benefactors to the synagogue is solemnly commemorated on the eve of every Yom Kippur in a melodious prayer of blessing chanted by the Minister. The record of the benefactors thus mentioned in praise was entered in Hebrew and Portuguese in the minutes of the Congregation to the following effect:
"Aaron Lopez, for having laid the 1st cornerstone of this holy building".
"Jacob Rodrigues Rivera, for having laid the 2nd cornerstone of this holy building".
"Naphtali Bar Moshe (Naphtali Hart), for having laid the 3rd cornerstone of this holy building".
"Isaac bar Elizer (Isaac Elizer), for having laid the
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The Large Candelabrum of the Synagogue with Four Human Figures in the Center, still in use and said to be a relic from a Spanish monastery doting from the time of the Inquisition.
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4th cornerstone of this holy building".
"Isaac bar Moshe (Isaac Pollock), for having laid the 5th cornerstone of this holy building".
"Abraham de Jacob Rodrigues Rivera (a lad less than thirteen years of age) for having presented 2 chandeliers for this holy building".
'Naphtali bar Isaac (Naphtali Hart Myers), for having laid the 6th cornerstone of this building".
"Shemoel bar Baruch (Samuel Judah), for having presented a perpetual lamp for this holy building".
"Eber bar Shelmo, for having presented a "Book of the Law" sacred to this building".
"The Gentlemen of the Mamad of the Talmud Torah, for having presented a "Book of the Law" sacred to this building".
"Daniel Gomez, for having always interested himself for the advantage of the Congregation".
"For the members of the Congregation Shearith Israel in New York".
"For the members of the Congregation Shangar Hashamaim in Jamaica".
"Trustees of Congregation in London for having made a present to this Congregation".
"For the members of the Congregation Mikvey Israel in Curacao".
"For the members of the Congregation Nevay Shalem in Paramaribo, Surinam".
Furthermore, the Newport Congregation offered on the eve of Yom Kippur a prayer, at that time in keeping with the Sephardic tradition still preserved in the
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THE STORY OF THE JEWS OF NEWPORT
Sephardic prayer books:
"For all our brethren held by the Inquisition and who are captives".
"For our brethren who are at sea or on journeys".
"For all our sick brethren".59
The Scrolls were adorned with silver crowns and bells, washed with gold. Four pairs of these are still preserved and are now in use. They may be described as follows:
One pair, having crown and bells is decorated with closed acathus leaves, open flowers, strap ornaments, and heading. They were made by Myer Myers, freeman of New York, president of the Silversmith's Society, 1776.
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