USA > Rhode Island > Newport County > Newport > The story of the Jews of Newport; two and a half centuries of Judaism, 1658-1908 > Part 9
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The following is a letter sent from Newport to Cong- regation Shearith Israel of New York, to introduce two poor men Abraham and M. Cohen and it shows the charitable customs then prevailing among the Jewish communities :
Newport, Rhode Island, 26th May, 1761 Gentlemen
The Bearrers Messrs Abraham and Mathias Cohen Arrived here Last week in Capt Cuzzins from Savanah Lamar in the Island of Jamaica, and were recommended to us by the Gabay of that Congregation as objects of Charity, and as Such I take the Liberty to recommend 'em to you & your Congregation - They have with them their Credentials from the Several Congregats to the Same Effect, We on our parts have Contrebuted as much as the Nature of our affairs would admit of at this time and Considering we Our Selves Are petitioners, hope their Successes in this Undertaking May Answer their Expectation - wch is the Sincear wishes of
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Gentlemen your Most Obedient & humble Servts Naph Hart Parnas 99
But charity always begins at home. One of the func- tions of the colonial congregations and synagogues was to act as Federation of Charity. The Newport Con- gregation had a well managed Charity Fund, which was dispensed with generosity to the needy of the community as well as to many tired wayfarers who found their way to Newport. In the business ledger of Daniel Gomez, alluded to above, there is an entry which reads "Newport en Rodisland La Santa Sedaca De", and dates from 1756.100 In the family Bible of Moses Seixas, there is found an entry, "Martha Lazarus alias Moravia, Died Thursday, 12 July 1787, 26th Tamuz 5547. She having been a pensioner of the Sedaka 6 years and 9 months and cost about 1500 dollars".101 Jacob Rivera bequeathed in his last will a sum of money to be distributed among "the Poor of the Jewish Society in Newport".102
The Jewish community of Newport not only provided Kosher food for its own use but also for Jewish communities elsewhere on this continent. From Newport, Kosher food products were exported to Surinam, Barbados and Jamaica. The shipping books of Lopez, Rivera and others reveal shipments of "Jew Beef", to Barbados; "Casher Fatt", "Casher Tongues" and "Casher Cheeses" to Surinam,103 Surinam also received beef and other meat products, and so did Jamaica.104 When the products left Newport, they were certified as Kosher by the proper Jewish authorities in
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Old Matzo Board, preserved at the Synagogue, used for the preparation of the dough for the Matzos.
A GLIMPSE AT JEWISH LIFE
the town, and the certification was done within the walls of the synagogue. Such a certification has been preserved for us. It was written originally in Spanish, and it reads: "I, the undersigned, certify that the 40 kegs of beef and two geeze pickled that are shipped by Mr. David Lopez on Board of the brigantine called Hannah, Captain William Howland, from this port for Surinan marked over the covers with the mark stamped Kosher M. B. and inside with four pieces of tape with the mark Kosher on each cover, are Casser, and that any Jew may without the least scruple eat of them; as they are prepared according to our holy law, and that is true I sign this with my hand in Newport, Rhode Island on the 23rd of Elul of the year 5547 in the Holy Congregation Jeshuat Israel" 105
The Certificate of Kashruth was, as a rule, signed by the Minister of the Congregation, or the Shochet. In a letter to Isaac Pereira Mendes in Withywood, Jamaica, under date February 13, 1767, Aaron Lopez writes : "I have the pleasure to direct per Capt. James Potter bound for St. Ann's in a brig of mine. He will forward you the same with the few small articles as per inclosed Invo. which I have taken the Liberty to trouble you with by way of Tryall; should it happen the Meat etc. is approved of & sells to any advantage I can supply larger Quantities. Annexed You'll find our Hazan's certificate of their being duly put up". 106
The Unleavened Bread - Matzo - for Passover was likewise prepared under the supervision of the Minster within the walls of the synagogue. The side building
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of the synagogue was provided with an oven for the specific purpose of baking Matzoth for Passover.107
The kneading board has been preserved to this day in the side room of the synagogue, and is testimony to this traditional communal custom. Tradition has it that the Jews gathered at the synagogue for a communal Seder, symbolic of the communal offering of the Pascal Lamb. This gathering was a relic of the days of the Inquisition, when the Marranos were forced to assemble secretly, in hidden underground places, to celebrate the Seder together.
The Marrano traditions appear in the inscriptions on some of the tombstones of this period. Of the ten tombstones between 1761 and 1767, two bear inscriptions in Spanish, one in Portuguese and there is even one in Latin, besides the usual Hebrew and English. Some of these inscriptions are interesting enough to be repeated.
The Spanish epitaph on the tombstone of Mrs. Rachel Rodrigues Rivera may be put into English to the following effect:
"Here lieth the very honored and virtuous Mrs. Rachel Rodrigues Rivera, who died on Sabbath, 3d of Veadar 5521, which corresponds to the 14th March, 1761. May her blessed soul enjoy Divine glory. Amen" 108
The age of the deceased on this stone is expressed in Latin, "AEtatis sui 77"
The tombstone of Abigail Lopez bears a Latin inscription as follows:
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A GLIMPSE AT JEWISH LIFE
"Whatever remains after death of Abigail Lopez is here. She was distinguished for virtue and lively charity, A faithful wife and companion. The tenderest of parents, Died 21st Iyar in the year of the world 5522, Which is, the 14th of May 1762 of the Vulgar era".
The Hebrew inscription on the tomb of Abraham Rodrigues Rivera, after giving the name of the deceased and the day and date of his demise, reads as follows:
"Reposing here in peace beneath this sod of humble earth Lies one, who wise of head and just, possessed exalted worth Till old and full of years he lived, esteemed, beloved by all
Because his way was perfect and he heeded duty's call Beneficent as Abraham, he constantly relieved
The woes of poor and needy, afflicted and bereaved; He shines now with effulgent light a denizen above In realms reserved for all who here revere a God of Love".109
So they lived and so they died these Jewish Pioneers of America who lived in Newport prior to the American Revolution. They lived honorable lives and they were lovingly remembered when they passed into the world of Eternity. They lived not only for themselves but also for posterity. What they built, we have inherited. The heritage we have received, spells their immortality.
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CHAPTER VII
VISITORS
Eighteenth Century Newport attracted to its shores many notable Jewish personalities, most of whom left an impression on the spiritual life of the community, Between the time the foundation of the synagogue was laid and shortly before the American Revolution, Dr. Ezra Stiles met at least six visiting rabbis. Of these at least three preached at the synagogue and one Rabbi Carregal seems to have occupied for a short while the position of rabbi of the Congregation.1
The first rabbi of Stiles' acquaintance was Rabbi Moses Malki. He came to Newport from New York in 1759.2 Rabbi Malki was born in Safed, Palestine and there he was educated. He was an emissary from the Palestine Jews and came to America to gather funds.
In the minutes of the Congregation Shearith Israel of New York, there is a record of another rabbi who visited Newport as a transient on his way to Surinam. This was in 1765. The reference reads: "4th Kisleu 5526 at a meeting of the Parnasim & Assistance the following was Agreed to & resolved - That after Rabbi Joseph Israel has preached his Sermon he is to be dispatcht by first oppty. to Newport in order to take
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passage for Surinam".3
Stiles makes no mention of Rabbi Joseph Israel. The second rabbi of his acquaintance was Rabbi Moses Bar David whom Dr. Stiles describes as an "Ashkenazi aet. 52".4 Rabbi Moses Bar David visited Newport in 1772. The Christian divine, who was always visited by the rabbis, paid his respects to Rabbi Moses by visiting him first. He describes this visit himself and speaks of this rabbi with great awe. The first reference to Rabbi Moses in the diary occurs under the date November 9, 1772, and reads "This Forenoon I visited a learned Jew in Town and on his Travels. He is really a Rabbi. His title is: The Doctor our Doctor the great Rabbi, Moses the Son of David, an Ashcanazim of little Poland, of the holy Synagogue at Apta."
Rabbi Moses as appears from the scrupulously kept records of Dr. Stiles, might have been a Chassidic rabbi. Stiles' translation of his title is familiar to us in Hebrew as 'Moreh Moreinu, Harav Hagon', which is the title given both to a renowned rabbi, and to a Chassidic rabbi.5
Rabbi Moses returned Stiles' visit the same day, coming in the company of the Reverend Mr. Touro. Stiles and the visiting divine spoke about the latter's travels; and they discussed the Talmud and Rabbinic literature. When Stiles showed Rabbi Moses the Zohar, the latter was much delighted and spoke of it "with raptures of the Sublimity and Mysteries of its Contents". According to Stiles, Rabbi Moses thought of the Zohar as containing the greatest philosophy in the world.6
The Zohar is often spoken of as the Bible of
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Chassidism in its purest sense. It contains the very essence of Kabbalah. In form it is a commentary on the Pentateuch, written in Aramaic. It is ascribed to Rabbi Simeon Bar Yochai, though it is actually of much later authorship.7 Stiles was satisfied with the traditional assignment of the work to Rabbi Simeon Bar Yochai. Chassidism was very much interested in the study of Kabbalah, and more particulary in the study of the Zohar which contains the heart of Chassidic ideology and teaching.
During his visit in Newport, Rabbi Moses amongst other things instructed the Christian divine in the Zohar. They also discussed the Messiah, angels, and general subjects that would be of mutual concern to mystics. The Polish Rabbi did not remain long in Newport. After staying about five weeks, he sailed for the West Indies, December 14, 1772.
Visitors from Poland were not uncommon. Many are familiar, of course, with the great Revolutionary Jewish patriot and financier of the Colonial Armies, Haym Solomon, a Polish Jew from Lissa. His contri- bution to the establishment of the United States is recorded in the annals of Philadelphia, where he lived. It may be of interest to note that Newport, too, was honored by a visitor from Solomon's home town, Lissa, Poland. Stiles records meeting a Jew from Lissa by the name of "Abraham Levi, Aet. 44", who visited Newport, and, of course, made Stiles' acquaintance. Abraham Levi is described as very pious and learned and a man with whom Stiles naturally discussed religious matters.8
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In 1773, there came to Newport another rabbi who occupies a notable exalted position in colonial American Jewish History, Rabbi Isaac Hayim Carregal. Rabbi Carregal spent the greater part of the year in Newport, and he probably occupied the official position of Rabbi and Preacher of the Congregation Yeshuat Israel. He is spoken of by Stiles in that fashion.
From the pen of Stiles we have a minute description of Rabbi Carregal, even as to his wearing apparel and personal appearance. "He is a large man, neat and well dressed in Turkish habit", remarks the diarist. "He had a long black Beard, the upper lip partly shaven, his Head shaved all over"," recalls the diarist at a later date. Of his wearing apparel and dress he has the following to say: "Common English Shoes, black Leather, Silver flowered Buckles, White Stockings. A green Silk Vest or long under Garment reaching down more than half the legs or within 3 inches of the Ankles, the ends of the Sleeves of this Vest appeared on the Wrists in a foliage Turn-up of 3 inches, & the Opening little longer that the hand might pass freely. A Girdle of Sash of different Colors red and green girt the Vest around his body. It appeared not to be open at the bottom but to come down like a petticoat; and no Breeches could be discovered. This Vest however had an opening above the Girdle - and he put in his Handkerchief, and Snuff- box, and Watch. Under this was an inner Vest of Calico, besides other Jewish Talismans. Upon the Vest first men- tioned was a scarlet outer Garment of Cloth, one side of it was Blue, the outside scarlet : it reached down about
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an Inch lower than the Vest, or near the Ankles. It was open before, no range of Buttons &c. along the Edge, but like a Scholars Gown in the Body but plain and without many gatherings in the Neck, the sleeves strait or narrow and slit open 4 or 5 inches at the End, and turned up with a blue silk Quarter Cuff, higher up than at the End of the sleeve of the Vest. When he came into the Synagogue he put over all the usual Alb or white Sur- plice, which was like that of other Jews, except that its Edge was striped with Blue straiks, and had more Fringe. He had a white cravat round his Neck. On his Head a high fur (Sable) Cap, exactly like a Woman's Muff, and about 9 or 10 Inches high, the Aperture atop was closed with green cloth".10
The appearance of this rabbi is described as, "ingenious and sensible", his conduct, "modest and reverent".
Judging from the picture, one writer speaks about the physiognomy of Carregal as follows: "It is an expressive, intelligent face; the forehead broad and receding ; the ears large, the eyes somewhat dreamy and lustreless; the beard apparently well trimmed and tapering to a point. Perhaps the most remarkable feature of all is his hand, whose delicately shaped fingers are almost like a woman's".11
Stiles admired the scholarship of Carregal, who spoke Hebrew, Arabic, Syriac, Chaldaic and Spanish. He also possessed a sufficient knowledge of many European tongues, especially English.
The friendship between Stiles and Carregal was very
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brotherly. They spent hours together in conversation and study. Carregal even visited the former's church. Stiles was very much delighted with Carregal's society. Together they discussed the pronunciation of Hebrew words, the meaning of ambiguous expressions in the Hebrew scriptures, "the Gemara; the 2 Talmuds (of which he preferred the Babylonish) ; the Changes of the Hebrew Language in different Ages"; the Greek translation of the Bible; the Hebrew calendar; chronology of Jewish History; Semitic languages and customs; and scores of other subjects of religious or cultural substance and value.
Rabbi Carregal was a Palestinian born in Hebron, the fifteenth of October 1733. His father was Rabbi Moses Abraham Carregal, a prolific author who flourished in Palestine at the beginning of the 18th century. He began his Hebrew studies at the age of seven,12 under learned masters; and, in 1750, at the age of seventeen, he was ordained Chacham or rabbi by the "Rabbins of Hebron" 13 By that time, he was well acquainted with half of the Talmud, which he had read and studied. He also had begun to preach.14
At the age of twenty, Rabbi Carregal began his travels, visiting Egypt, Turkey, Damascus, Aleppo, Bagdad, Italy, Austria, Bohemia, Germany, Holland, England, France, and other countries in Europe, Asia, and Africa. After a stay of two years in Curacao, where he occupied the position of rabbi "in room of one gone to Holland to finish his Studies", he returned to Europe and went back to the Holy Land. Later he went to
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London, through France, where he tarried for four months in Paris. He arrived in London in 1768 and stayed there two and a half years, while teaching at the Beth Hamidrash for the annual salary of a hundred pounds sterling,15 a notable sum at the time. From London he came again to America, first stopping in Jamaica for the summer of 1772, and then coming to New York where he remained five and a half months arriving in Newport on March 3, 1773. Upon his arrival in Newport, Rabbi Carregal was thirty nine years old.16
Rabbi Carregal was highly esteemed by the Jewish community. He was constantly in the company of the Reverend Isaac Touro and of Aaron Lopez. In the synagogue he occupied the seat at the upper end in the east. He enjoyed great authority, and during his stay in Newport, he was the guiding spirit of the Jewish community. The first Jewish sermon to be published in America was preached by Rabbi Carregal in the New- port Synagogue on Shavuoth in the year 1773.17
Another rabbi who made the acquaintance of Dr. Stiles was Rabbi Tobiah ben Jehudah. Rabbi Tobiah was in Newport in the latter part of 1773. He came from a city near Cracow in Poland. His age upon arrival was forty-eight. He was introduced to Dr. Stiles as "a New Rabbi from Polland". Rabbi Tobiah was the guest of Chazan Touro. He visited Dr. Stiles but did not find him home. Stiles promptly returned the visit, at which occasion, he partook of a meal at the home of the Reverend Mr. Touro. in the company of the
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visiting rabbi. Stiles observed that "Just before they sat down to supper water was bro't by the Maid in a white earthern Bottle which stood in a Vase or Bason: they two washed their hands, taking up the bottle and pouring the Water on the hand". (He took this to correspond with Baptist's partial immersions)
After the meal, Stiles observed, that "each in a whispering Voice said Grace for himself."18
Rabbi Tobiah was a great Cabbalist and philosopher. He preferred these two studies to the study of the Talmud. At the age of eight, he went to Amsterdam, where he spent twenty-six years in pursuing his Hebrew studies.19 Rabbi Tobiah informed Stiles that he "was of the Family and Ninth Descendent of Selomoh Ishaaci the celebrated Commentator, who died A. D. 1180".20
Rabbi Tobiah preached in the synagogue, on Novem- ber 20th and 27th, and again on December 4th.21 The last sermon, which took 56 minutes, was heard by Stiles, According to Stiles, Rabbi Tobiah preached in the Dutch language.22
Another rabbi who visited Newport was Rabbi Bosquilla. He came here from Smyrna in the Levant where he was born and educated.23 For a time he resided in London and there he was ordained for the Rabbinate. He engaged in business at first, not practicing rabbinics at all. Rabbi Bosquilla was in Newport in 1774.
In 1775, a rabbi by the name Samuel Cohen visited Newport. He had come from Jerusalem, according to Stiles, three and a half years ago,24 yet the acquaintance with Stiles dates from June 29, 1775. Rabbi Cohen
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came to the town on behalf of the Jews in Hebron who were seeking assistance from their more fortunate brethren in America. Stiles refers to him as "aet. 34, was born & educated in the Holy Land & came from Hebron about 3 years ago. He is a priest, being of the family of Aaron. Very agreeable. His learning rather general than profound".25
Rabbi Samuel Cohen preached in the synagogue on the occasion of the Continental Fast ordered by Congress in Philadelphia and appointed by proclama- tion by the General Assembly of the Colony, July 20, 1775.26 Rabbi Cohen seems also to have officiated at or after funerals in the mortuary chapel which was erected at the "offset of a hemproom of a ropewalk adjoining the burying-ground on the Western Side".27
Of Rabbi Cohen's departure from Newport there are interesting records, consisting of the communications between the Newport and New York Congregations which shared his expenses as to provisions and passage to London. The minutes of the New York Congregation preserve the following record: "The Parnas Presented a Letter he had recivd from Moses Levy, Parnas of the K. K. of Newport, Inclosing Severall Papers, from Hebron together with a Letter from the Revd. H. H. Samuel Cohen, requesting the Assistance of this congregation to relieve our distresd brethern of Hebron, and Mr. Moses Levy requesting Our Assistance in dispatching the Said II. H. Samuel Cohen to London as it would prevent their Sending the said Haham to this place, and the same being taken in Consideration,
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Resolved That we will bear an Eaquall part with the Congregation of Newport in all the Expences toward maintaining and Dispatching the said H. H. to London and the Parnas is hereby Impowered to pay the Same".28
Moses Levy acknowledged with satisfaction the resolution of the New York Congregation. Accordingly Rabbi Cohen was able to sail drectly from Newport to London, the expense on the part of each Congregation being 31 pounds 8 shillings and 6 pence.29
This sharing of the expense of a traveling coreligion- ist does not seem to be an isolated case. The Minutes of the Shearith Israel Congregation reveal another instance of similar nature:
"Ros Hades Tebeth Anno 5535 (December 4, 1774) .
"After the Yehidim were withdrawn, it was Resolved by the Parnasim and ajuntos then assembled, that a half Joe. be allowed Mr. Jacob Rods Rivera of Newport, Rhode Island web: be advanced towards the passage of Mr. Abm Solomons Blog from said place to Surinam".
The Newport synagogue was also honored with a visit from the minister of the Congregation Shearith Israel of New York, the Reverend Gershom Mendes Seixas. The Reverend Mr. Seixas was born in New York, Jan. 14, 1745.31 His father was Isaac Mendes Seixas of Newport, to whom allusion has been made before.
The Reverend Mr. Seixas visited Newport in 1770 and officiated in the synagogue that year on August 27, and again on September 1st.32 At the age of twenty- three he had been installed as Chazan of the New York
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synagogue. He is often referred to as the "Patriot Rabbi". At the outbreak of the Revolution, he espoused the cause of the colonists, closing the synagogue in New York and removing the Scrolls first to Stamford, Connecticut, and then to Philadelphia where he officiated at the Congregation Mikveh Israel. He served as Trustee of Columbia College. Together with thirteen other clergymen, he participated in the Inauguration of George Washington as the first president of the United States of America. He served in the ministry of Israel over half a century and he was on excellent terms with the ministers of the other denominations, whose pulpits he occupied on various occasions.
The visits of so many spiritual leaders were of mutual benefit to Newport and the clergymen. The fame of Newport as an economic and cultural center attracted such visitors; and in their sojourn here, the visitors enriched Newport by their instruction, their learning, and their refinement.
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CHAPTER VIII THE JEW IN THE COMMUNITY
After the synagogue was built and dedicated, a period of great economic prosperity set in for Newport. This period has often been described as the "Golden Era of Newport". A contemporary has left us the following description of the city at this time: "Newport is a rich and pleasing sea and manufacturing city; it is large in circuit and the number of its houses runs close to two thousand. It has a beautiful and very long main street from which roofs one can see well the ships passing on the sea. It is a principle inlet to America since one can come to it on the sea as well as from all neighborhoods. One reckons Newport also among the richest cities in America".1 The Jews contributed to a great extend and shared in this economic prosperity.
The spermaceti industry was planted in the colony by Jacob Rodrigues Rivera; the manufacure of potash was introduced by Moses Lopez; and that of Castile soap by James Lucena. All these were productive of much commercial activity, bringing about export and import with foreign ports, and extensive intercolonial trade. Fourteen years after Lopez settled in Newport, the city boasted 150 vessels, all engaged in foreign trade.2 Of
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these Aaron Lopez is said to have owned thirty vessels. 3 That Newport was the commercial rival of New York and Boston and other ports is attested by the statement: "he was thought a bold prophet who said then, that New York might one day equal Newport".4 It may sound curious today, but from this time we have a letter addressed to "New York near Newport, Rhode Island".5
By 1770, the town of Newport contained about a thousand dwelling houses.6 The manufacture of spermaceti candles boasted seventeen plants.7 There were twenty-two distilleries, four sugar refineries, five ropewalks, and a number of furniture factories. 8
The Jews identified their interests with those of the community. They often invited the other merchants and manufacturers to join in their projects of organization and combinations of Jews and non-Jews were numerous and successful. On November 5, 1761, for instance the Newport manufacturers entered into a "Spermaceti Candle Agreement", among whose signatories were Naph. Hart & Co. which included Samuel, Abraham and Isaac Hart; Aaron Lopez & Co .; and Collins & Rivera.9
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