Page 201 - Jewish Book Annual Volume 50

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Not to be outdone, the Philadelphia congregation is repre­
sented by
Charter and Bye-Laws of Kahal Kadosh Mickveh Israel
of the City Philadelphia: Incorporated 5584 ,
Philadelphia, 1824: and
Form of Service, at the Dedication of the New Synagogue of the “Kahal
Kadosh Mickvi Israel” in the City of Philadelphia,
New York, 5585
Two southern sister congregations are even better represent­
ed by two manuscript items. A letter from Joseph Jacobs (listed
in the Baltimore City Directory, 1831, as “Priest of the Jews”)
to I. Jacob Cohen, Esq., dated September 25, 1829, reads:
You and all the Honourable Ladys are Respectfully Requested
to attend Divine Service today at 5 o ’clock p.m. likewise to mor­
row at 9 o’clock a.m. at our synagogue or Place o f Worship, ac­
cording to Mosaic Laws, in Exeter Street . . .
This is the earliest reference to Jewish public worship in Bal­
timore. Further south, in Richmond, Virginia,
Seixas of Congregation Beth Shalome wrote down for his own
use c. 1820, “Remarks on Order of Service,” which consists of
the text of the special blessings to be said at birth,
berit milah
(circumcision), marriage, death, and the Festivals. On the re­
verse side of the sheet are the names in Hebrew and English
of fourteen members of the congregation, led by Jacob Block,
Parnas, and Jacob Levy, Gabbai.
Of books, pamphlets and documents issued by the Reform
movement and Reform congregations there are many. Let one,
the earliest, represent them: a copy in original wraps of
Constitution o f the Reformed Society of Israelites, for Promoting True
Principles of Judaism According to its Purity and Spirit. Founded in
Charleston, South Carolina, 16th of January, 1825.
1825. Accompanying it is a copy of
The North American Review
of July, 1826, containing a review of the work by Charleston’s
Unitarian minister, Samuel Gilman.
The sense of mutual responsibility between congregations is
illustrated by two broadside appeals for assistance sent by con­
gregations in Chicago, Illinois, and Utica, New York, to sister
congregations. The synagogue building of Chicago’s Benai Sha­
lom was destroyed in the great fire of 1871. Three years later,
the congregation mournfully reported “the second destruction
of our Temple” and, resolving to rebuild, issued a circular of
solicitation. The thirty-five members of Utica’s House of Jacob