USA > Rhode Island > Newport County > Newport > The story of the Jews of Newport; two and a half centuries of Judaism, 1658-1908 > Part 8
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During the afternoon Service on Passover, the reading of the Biblical book, "The Song of Songs", took place. The Newport Jews used texts with Spanish translations, though they did not read the translation in the syna- gogue.51
The only vernacular portion of the synagogue service was the sermon. We have already alluded to the preaching of Rabbi Carregal in Spanish, that of Rabbi Tobiah Ben Yehudah in Dutch, and of Rabbi Cohen also, probably, in Spanish or Portuguese.
Good fortune has preserved a Sermon that was preached by Rabbi Carregal in the Newport Synagogue on Shavuoth of the year 1773. Rabbi Carregal preached originally in Spanish. The Sermon was later translated into English by Abraham Lopez, who published it in Newport under the following title:52 "A Sermon preached at the Synagogue in Newport, Rhode Island,
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called 'The Salvation of Israel', on the day of Pentecost, or Feast of Weeks, the 6th day of the month Sivan, the year of the Creation 5533, or May 28th, 1773; being the Anniversary of the giving of the Law at Mount Sinai by the Venerable Hocham, the learned Rabbi, Haijm Isaac Karigal of the city of Hebron, near Jerusalem, in the Holy Land"53.
A very modern note is sounded by the words of this honorable "wise man".
The Rabbi took for his text the verses of Psalm LXVIII "O God when Thou wentest forth before Thy people; when Thou didst march through the wilderness. The earth trembled, the heavens also dropped at the presence of God; Even yon Sinai trembled at the presence of God, the God of Israel".
After commenting upon the text by quoting the Rabbis of the Talmud in the fifth chapter of the tractate Succah, the preacher continued :
"Most noble and kind auditors! The greatest toil, which divine wisdom was pleased to apoint unto man, when he formed him, was the necessity of earning a subsistence. Cast your eyes through all the world, and you will perceive that the chief care of every individual is to seek after bread.
The preacher then establishes his thesis that just as there is need of physical bread so is there need for spiritual bread. Whereupon he continues: "Nothing is more advantageous and beneficial towards our being established and fixed in the true belief, than the frequentation of the sacred colleges and synagogues,
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A SERMON
PREACHED. AT THE
SYNAGOGUE, In NEWPORT Rhode-Ifland, CALLED. '' The SALVATION of ISRAEL :" On the Day of PENTECOST, Or FEAST of WEEKS,
The 6th day of the Month Sivan, The year of the Creation, 5533 : Or, May 29, 1773. Being the ANNIVERSARY Of giving the LAW at Mount Sinai : BY THE VENERABLE HOCHAM, TIIt. LEARNED RABB.I. HAIJM ISAAC KARIGAL, Of the City of HEBRON, near JERUSALEM, In the HOLY LAND NEWPORT, Rbode- Ifland : Printed-and Sold by S. SOUTHWICK, in Queen-Street, 1773-
Title Page of Sermon Preached by Rabbi Carregal.
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where we daily hear the word of the Lord. But the true intent of this frequentation must be directed to the sole purpose of penetrating and observing the divine precepts, and acquiring the fear of the Lord."
After many Biblical and Rabbinic quotations, Rabbi Carregal analyzes the various attitudes of the people of his day. They seem to have been not much different from what we observe in our own time.
"There are many that think themselves fit to be legislators, and, looking upon tradition with contempt, invent such laws and religion as suit them best"
"There are others who, forgetting they have from their infancy heard from their parents or masters the results of some disputes, fancy that if they comprehend some part of one single mystery, it is owing to their great capacity, and that the whole proceeds from their refined sense. and very erroneously conceive that tradition is entirely superfluous and unnecessary ; and that their vast understanding and singular ingenuity are sufficient to penetrate the most concealed mysteries of the divine writings; forgetting that the little they know is only a feeble emanation of the tradition they censure, which they learned in their youth.
"Other critics there are that are still worse and more prejudicial enemies, who being concealed adversaries, make other people believe they are very religious, and firm believers of traditions, and under a cloak of the greatest sanctity, defile the fundamental principals of the law."
Then the preacher complains of still another group,
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in words that have a modern sound. "Some people claim", he goes on to say: "There having been such great alterations of age, climates, situations, and other circumstances, it is to be supposed that the original reasons of some precepts may have ceased; and conse- quently the obligation of conforming ourselves to such institutions (tho originally divine) must naturally cease".
To all the critics, the Rabbi categorically replies: "Those precepts in respect to the Deity and morality are entirely out of the present question; it being indubitable that neither of them can be subject to the least change or alteration in any time or place".
"There have been some authors", he argues, "who, touched with a vehement desire of finding out new methods of commenting upon sacred scriptures, instead of illustrating them, have involved them in obscurity by expositions, and expressions so excessive high and refined, that they cannot leave the least impression."" .. ..
The precepts of the Law have to be taught in a manner so as to invest with Divine fear; to rejoice the heart; and to enlighten the eyes. He therefore throws the responsibility not so much on the people as on the preachers, teachers and spiritual leaders. "Upon this subject", he concludes, "all preachers ought to employ their time and to this matter all instructors of congrega- tions ought to conform themselves. But there have been professors, who instead of teaching their auditors and disciples the essential points of religion and morality, have employed their time in doctrines and discourses,
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(or at least in amusements and vanities) and subjects that are entirely out of our reach, and beyond human comprehension".54
After the services were over at the synagogue, the fathers blessed the children by laying their hands on the children's heads.55 Some parents blessed their children immediately upon coming home. This ceremony was reserved usually for Friday evenings, and for the eves of the festivals and holy days.56 The traditional blessing for boys was worded "The Lord make thee as Ephraim and Manasseh". The blessing for the girls was "The Lord make thee as Sarah, Rebeccah, Rachel and Leah".5
The services at the Synagogue were attended by many non-Jews. Some of the visitors were of high station in social and political life. Among the visitors to the synagogue were the governor, several of the judges and many other high officials of the state.
On Shavuoth, Rabbi Carregal was scheduled to speak: "About the Time the Rabbi began the sermon which was a few minutes before X o'clock, three of the Commission- ers came in, viz. Gov. Wanton & Judge Oliver and afterwards Judge Auchumty".58 They were, of course, accorded the honor of being seated in the seat of the Parnass or president of the synagogue, who at this time happened to be Aaron Lopez.59
The frequent visits of the Reverend Dr. Stiles to the synagogue were reciprocated on the part of Rabbi Carregal by a visit to Stiles' Church. Rabbi Carregal was accompanied by two Jews. Reverend Stiles had his own son wait on the honored visitors and they were
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seated in Dr. Stiles' own pew. The sermon by Doctor Stiles at this Service lasted an hour and a quarter. The notes for this sermon, as preserved in his Diary, are worth quoting. They reveal the attitude of this Clergy- inan towards Jewry, and the attitude he desired Christendom to adopt towards Jewry of the World.
Dr. Stiles took for his text the verse in Psalms, "Remember me, O Lord, when Thou Favourest Thy people; O think of me at Thy salvation; That I may behold the prosperity of Thy chosen, That I may rejoice in the gladness of Thy nation, That I may glory with Thine inheritance".60
This text he elaborated, "The Seed of Jacob are a chosen and favorite people of the most High, and the subjects of the peculiar Care of Heaven, and of most marvellous Dispensations. That not withstanding God's Chastisements of their Iniquity & Imperfection in Calamities, Captivities and Dispersions ; yet God hath not forgotten his Covenant with Abraham and his posterity, but intends them great Happiness and will fulfill his promise in making them a very glorious Nation and a Blessing to the World in the latter Day Glory of the Messiahs Kingdom. It should be the Desire of Christians and of all Nations, to partake hereafter with Israel in their future glorious state, that we may share & rejoyce in the Gladness of God's people & the Glory of his Inheritance."
Stiles, according to his notes, continued "1, Hence how highly privileged was Israel in being chosen &c .? 2, Hence learn the Design of Providence in still pre-
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Contemporary Scene of a Rosh Hashanah Service in the Spanish Portuguese Synagogue in Amsterdam, Holland, dating from 1776, and after which building probably the Newport Synagogue was modeled.
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serving a Remnant of this people, that of this seed he may make a glorious Nation hereafter. 3, Hence learn the Dignity and Glorious Character of the Messiah. He is worthy of all Honor and Obedience and Love and Praise from all Nations on Earth, yea from all Worlds. 4, Live so holily here, that we may all come together united in one glorious Body before the Throne of God; and joys in the endless Hallelujahs of the Eternal World".61
The preacher corroborated his exposition in the sermon with the words of Jeremiah "But fear not thou, O Jacob My Servant, Neither be dismayed, O Israel; for Lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall again be quiet and at ease, And none shall make him afraid. Fear not thou, O Jacob My servant, saith the Lord, For I am with thee: For I will make a full end of all the nations whither, I have driven thee, But I will not make a full end of thee; And I will correct thee in measure, But will not utterly destroy thee".62
Discounting the fact that a Rabbi was present during the preaching of this sermon, and allowing also for the current theology, this address was a courageous expres- sion in a church at this time, of friendliness toward Israel. £ Rabbi Carregal, because of his imperfect knowledge of English, understood but half of the discourse. 63
Outside of the synagogue, the Jew of Newport in the eighteenth century carried out the laws and customs of the Jewish people to the minutest detail. Not having a Mohel of their own until later in the seventies, when
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Moses Seixas undertook this function,64 Abraham I. Abrahams from New York was invited to perform this ritual on the newly born Jewish male children. So scrupulous were they in the observance of this law that. later, when Moses Seixas did not perform the rite of circumcision, Samuel and Judith Lopez took their five months old child in a sloop to New York to have this rite performed.65
The shops and factories of the Jews were closed on the Sabbath and on Jewish Festivals. Where the Jew was employed in a non-Jewish place of business, he abstained from going to work on the Jewish holidays and on Saturdays. Observant of their own laws and customs, they were also mindful and respectful of the observance of the customs of others.
The testimonies of contemporaries on this score are interesting and enlightening. During the Revolution, when some of the Newport Jews sought refuge in Massachusetts, one writer remarked: "Though without a place of assemblying for worship here, they rigidly observed the rites and requirements of their own laws, keeping Saturday as holy time; but out of regard to the sentiments of the people among whom they were settled, carefully keeping their stores closed from Friday evening until Monday morning of each week".66
Upon an examination of the shipping books of Aaron Lopez for a period of three years from the year 1771 to 1773, we find that none of his ships left port on a Saturday.67 During this time, George Channing recorded a few interesting items of like purport in his
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"Recollections of Newport". In speaking about Joseph Lopez, kinsman of Moses and Aaron Lopez who was the chief clerk in the counting-house of Gibbs and Channing, he remarks:
"He felt conscientiously bound to observe the 'times and seasons' peculiar to the Mosaic ritual. On Friday afternoons, he left the counting room about 3 P. M. in winter and at 5 in the summer, in order to prepare for the due observance of the sabbath on the morrow.
"Passover Week, and on the great day of Atonement, my friend would absent himself from business for two or three consecutive days.
"He was equally conscientious in making up to his employers for his absence on these holy days".68
Channing adds another recollection which is of interest, and worth quoting:
"Besides the family of Lopez (whose residence was on the north side of the Parade) I was acquainted with Mr. Moses Seixas, cashier of the Bank of Rhode Island, whose family occupied the bank building on the south side of the Parade. He and his son Benjamin, who was the teller, were in stature short.69
"One set of the bank keys at the close of bank hours, was regularly left at our store for safe keeping by the teller. On the Jewish sabbath (Saturday), I was expected to take the keys to the bank, when a Christian officer would be in attendance; for this service I always received some token, usually in the shape of Passover bread and bonbons resembling ears, in memory of those cropped from Haman, when hung for his intended
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cruelty to Mordecai".70
Speaking about the Jews of Newport, another observer remarks, "The Jews are a highly respectable class, some of the most opulent and respectable merchants are the followers and exact observers of the laws of Moses".71
In 1764 the Colonial Legislature recognized the validity of Jewish marriages, exception to English restrictions being especially made in favor of "any persons possessing the Jewish religion who may be joined in marriage, according to their own usages and rites".72
Social relations among the Jews were close. Their religious bonds and marriages brought them even closer. Jewish marriages were often consecrated in the town. Marriages of close kin were common, though marriages of Newport Jews with Jews from the other colonies were not rare. Frequently the bonds of marriage were pre- ceded by romance and correspondence. The correspon- dence was not between bride and groom. The parents are found to have been actively interested and often did the writing, discussing the qualifications of either the groom or the bride-to-be.
An interesting specimen of a love-letter of the time is the following: "It is at the request of my son, Ben. Seixas, that I presume to trouble you with this, to acquaint you that he has informed his mother and myself that he has a very great regard for your daugher, Miss Zipporah Levy, and should think myself very happy if he could obtain your consent and approbation as well as your amiable spouse's, and all others connected with the
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young lady, in permitting him soon to be joined to her in the sacred bond of matrimony. We have no manner of objection thereto, and most sincerely wish it may meet with your parental approbation, and that it may prove a source of joy and happiness to all our families".7
This letter was written by Isaac M. Seixas from Stratford, Nov. 13, 1778. He had lived in Newport before the Revolution and came back afterwards. The letter concerns his son Benjamin, a brother of Moses Seixas. He was one of the founders of the New York Stock Exchange.
Another letter dealing with courtship and marriage is the letter of Isaac Pereira Mendes from Kingston, Jamaica, February 15, 1767, to Aaron Lopez in Newport: "The choise of my Brother Abraham to your daughter Miss Sally, for his Consort, has merited much our Aprobation, as also that of my honored Mother. The Ameableness of your daughter, the Bright Carrecter and honour of yours and familys, as much in Portugal, cannot butt give us in generall the greatest satisfaction, that my Brother has united himself with, (which is doeing honour to the Memory of our Worthy and Honourd Father) From my Brother's repeated Expressions of their reciprocal Love, must make them happy, and pleasing to you, and beg leave to return my congratulating you and all your good family, on this joyful Occasion, wishing them all the Happiness they can wish for, and pray the Almighty may crown them with his Blessings and make you a happy Father, and my tender Embraces to the Young Lady, with that of
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my spouse and family. I make no doubt, you have found in my Brother, such Bright Qualitys, which few of his age are endowed with, particular from the Education of Youths, in these parts, as has those of nature so strongly, I am sure with Cultivating in your good advice must make him a Bright Man".74
The Newport Jews had many children. Moses Lopez had eight children.75 Aaron Lopez by his first wife had seven children, and by his second, ten children.76 Isaac Mendes Seixas had seven children.77 Moses Seixas, his son, had 8 children.78 Isaac Judah had nine children.79 Abraham Lopez also had nine children.80
The Jews did not live in one particular section in town, though a great number of them lived in the Point district. The Reverend Mr. Touro lived on High Street. Jacob Hart rented a house from Metcalfe Bawler on Jew's Street, which is now the fanious Bellevue Avenue. Moses Levy owned a house on East Griffin Street, now Elizabeth Street. Hyman Levy and Moses Seixas lived on Griffin Street now Touro Street. and the Hays family lived on Broad Street.81 The Rivera, the Hart and the Pollock families lived on Bridge Street. At the corner of Washington and Chestnut Streets stood the residence of Nathaniel Hart. Jacob Rodrigues Rivera lived on Washington Street at the corner of Elm. Meyer Pollock lived on the corner of Third and Chestnut Streets. On Third Street at the corner of Cherry lived Jacob Pollock. Aaron Lopez, the wealthiest Jewish merchant in town, lived at 131-133 Thames Street. He also had his business there. The warehouse had three floors; the
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first floor was used as a store-house; on the second floor, Mr. Lopez had his office; and the third floor he used as his sail loft. This loft was about 200 feet long. On Thames Street at the foot of Farewell Street lived the Judah family; and on Marlborough Street, north of the former Baptist Church, lived the Myers family. Mordecai Myers, who distinguished himself nobly in the War of 1812, and held important offices in the national government, was born in the Marlborough Street house.82 Some of the houses were of large size. A British officer, during the occupation of Newport, calculated that he could station "200 men at Lopez house on the East Side".83
In many instances the Jews had their business places or factories ad joining or actually in their dwelling-places. This was a common practice of the colonial merchants, whether Jews or Christians.84
In appearance and apparel the Newport Jews were not different from the other residents of colonial Newport. The wealthier Jews wore aristocratic dress with the usual white wig, as appears from some of the portraits that have come down to us. Very few of the men grew beards. A German officer was surprised to find the Jews of Newport, "not like ours known by their beards and clothes but dressed like other men, and their women are in the same French style as the women of other religions".85
During this time, there were a number of conversions of Christians to Judaism. Stiles speaks of such con- versions, and the manner in which they were performed,
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namely by circumcision and ritual bath - Mikvah.8%
The wells and large cistern still preserved in the court- yard of the synagogue are testimony to the existence of a public ritual bath in that vicinity. Stiles describes the Mikvah - ritual bath - as a "Bagnio (bath) where there are Stairs to the Bottom where one stands to his neck in Water".87
The ritual bath was not used only for proselytes. "More strict Jews", adds the diarist, "baptize religiously by trine Immersion three Times a year, at Passover, & I think Pentecost, & Day of Atonement; that is, it is a religious Purification with them"; but, he adds, "such strictness is not exacted".88
For the last two thousand years, Israel has been hoping and praying for the Messiah. The Messianic idea has become so fixed in Jewish life that its belief was incorporated in the thirteen creeds of the Jew compiled by the great Jewish philosopher Maimonides. The Jews of Newport, as traditional Jews, believed and hoped in the Advent of the Messiah in their own time. This belief had been inculcated in them during their sufferings in Spain and Portugal, and was aroused especially at this time by some contemporary calculations and computations, communicated to them through New York by Jewish travelers. The Jews of New York expected the Advent of the Messiah in the year 1768, and they were greatly disappointed when he did not come as they had expected. Their belief was based on some computations of prophetic numbers by con- temporary rabbis, which had been brought to New
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Silver ornaments and other ritual objects of the Synagogue, dating from pre-Revolutionary times.
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York by two traveling Jews who came there from Constantinople.89.
Speculations as to the date of the coming of the Messiah went on in Newport as well. Stiles, who was in- terested in this speculation, though from another point of view, wrote on August 10, 1769: "This day one of the Jews showed me a computation of one of the present Rabbins of Germany: wherein he makes "Time, Times, and half" to denote the space from the last Destructn. of the Temple to its Restorn. and Return of XII Tribes. Times he calls "Seventy Semitots", or 490 years, Times 980, half 245, total 1715 years, ending he says, A. D. 1783, when the Messias is expected".90
Here he adds an interesting note of Jewish custom in Newport.
"The Jews are won't in Thunder Storms to set open all their Doors and Windows for the coming of the Messias.
"Last Hail Storm, 31 July, when Thunder, Rain and Hail were amazingly violent, the Jews in Newport threw open Doors, Windows, and employed themselves in Singing and repeating Prayers, etc. for meeting Messias".91
Many Jews were also at this time interested in finding the Ten Lost Tribes of Israel,92 whom many believed to be the Indians, or who at least were thought to have come to America.
The Jews of Newport were often recipients of letters from abroad, asking for financial assistants. They were especially interested in their suffering brethren in
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Palestine from where they received emissaries as well as communications at different times. Stiles in his diary under date March 26, 1771, alludes to one such letter received by Isaac Hart from Hebron. This letter, signed by four people, was dated at Hebron in the year 5523, corresponding to 1763, and recounted the sufferings of the Jews in the Holy Land, and the heavy taxation they were subjected to. In the letter it was also stated that in order to meet the heavy tax of "25,000 Pieces of Eight", which was put on them, they had "send forth two Brethren to collect it by Contributions".93
One of these emissaries might have been the Rabbi Samuel A. Cohen, who spent considerable time in Newport in the interest of his Palestinian brethren. A contemporary account records that : "Samuel A. Cohen, saliah of Hebron, on his way to America was accorded leave, Nissan 25, 5533, (1773) by the mahamad of Amsterdam, to print a manifesto which he intended to publish on his arrival in the New World".94
We have reason to believe that the response of the Newport Jews to the appeal from the Holy Land was generous. A record surviving from that time in the ledger of Daniel Gomez bears out this belief. Under date October 3, 1770, this ledger records that 25 pounds and 12 shillings were received from "Road" Island for "the Holley Congregation of Hebron".95 Other instances of the interest in Newport with regard to Palestine are not failing.96
Some of the Newport Jews were also recipients of letters from Europe soliciting financial assistance.
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Among these were Aaron Lopez and Jacob Rodrigues Rivera who received letters from Cadiz, Spain.97
Nor should the assistance given to Jewish projects in other colonies be forgotten. Amongst the contributors towards the building of the Mikveh Israel Synagogue in Philadelphia (1782) were Moses Seixas sen., Moses Seixas, the Lopez and Rivera families, Joseph Jacobs and many more, all of Newport. Hayim Solomon's contribution excepted, the Newport Jews seemed to have contributed the most.98
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