THERE is something very unromantic in the origin of most
of our Anglo-Jewish communities. Unlike those of Italy,
Holland and the Rhine, which were founded by martyrs, exiles,
and those who had suffered and bled for their faith, there is a kind
of monotony in the early history of our English provincial communities.
First there comes a substratum of poor Germans or
Poles, who pioneer the way into a town as hawkers, pedlars, or
watchmakers; then commences the struggle for livelihood and the
desire to educate their offspring in the religious faith of their
ancestors; and lastly, there arrives a superior stratum of new
corners, who help to fertilise the soil that has been cleared and
prepared by the original humble settlers. The history of the
Jewish congregations in Liverpool does not take the writer back to
a very remote period. When it is considered that this gigantic port
was at the commencement of the present century little better than
a small fishing town, of under twenty thousand inhabitants, it
can be readily understood that there were then no especial
attractions for the settlement of our coreligionists.
It is well for this large and flourishing Jewish community in
Liverpool that the financial and mercantile interests of the borough
have necessitated, of late years, the residence in Liverpool of
educated and influential coreligionists, otherwise it would have
shared the fate of such congregations as Falmouth, Norwich, and
Yarmouth; for few of the decendants of the first humble settlers
remain, and the actual born Jewish Liverpudlians are the small
minority.
The advent of Jews to the great emporium of Lancashire took
place about the end of the last century, and the immigrants consisted
of persons engaged in vending "clothes, watches, and
jewellery," to the seafaring population. The early Jewish inhabitants
were Germans and Poles, and with their characteristic zeal
for the religious observances of their forefathers, they soon
assembled for religious worship in a small house in Turton Court,
near the Custom House, in 1780.
The early records of the congregation which are still in existence,
were kept in the Hebrew-German jargon; they bear the date of 5560, exactly 78 years ago,
are very interesting, and give a vivid picture of the social standing
of these first residents. Law 6 contains the following interesting
paragraph in "Jüdisch-Deutsch:" "None of our congregation
who receive a summons to be called to the Law dare wear jack-boots outside
his trousers, nor a coloured handkerchief round his
neck, nor may he chew tobacco. Should he commit any of these
acts he will be fined a shilling."
A previous law states that no member called to the Torah on the holidays
dare schnoder
less than sixpence.
A few years later a more ambitious move took place; a small
freehold house, with garden attached, in Frederick Street, was
acquired, which they used as a synagogue and a cemetery. This
house is still the property of the
Old Hebrew Congregation, and
used as a "Mickvah," or bath. The cemetery is in a wretched
and woe-begone condition, and does not reflect credit upon the
surviving descendants of those interred there. Among the first
who assisted in Divine service was one Rev. B. Goetz: the
relations have since adopted the name of "Yates" instead of Goetz.
He seems to have been what is almost a necessity in small communities a multum in parvo
being Mohel, Schochet, Chazan,
Secretary, and Collector, at the same time carrying on his calling
of engraver and working jeweller. His daughter, a centenarian, a
Mrs. Chapman, is still living in Liverpool. The gradual increase
of the Jews, and the desire for affording accommodation for the
opposite sex (the Frederick Street Synagogue having no gallery for
ladies), made it imperative to further enlarge the room for public
worship. In 1807 the Seel Street Synagogue was erected a neat
but unpretending edifice, which, until 1874, when the magnificent
new synagogue in Prince's Road was consecrated (of which we
shall treat later on) served to supply all the spiritual requirements
of the Jews until a lamentable schism took place.
In the Seel Street Synagogue the first sermons ever preached
by Jews in the English language were delivered soon after the
consecration by Mr. Tobias Goodman and Mr. Nathan, brother of
the Rev. M. N. Nathan, formerly of St. Thomas', but
now a resident in London. The Rev. Professor Marks, minister of the
Berkeley Street Congregation,
was also attached to this synagogue
in his youthful days, and gave early promise of that talent which
he has since so largely developed. The Rev. Professor D. M. Isaacs,
at present in Manchester, was the first regularly appointed
English preacher, and attracted large congregations by his
eloquence and his earnest zeal in all religious matters. Another
cemetery was purchased in the early part of this century in the
London Road, which was then a rural district, but is now thickly
inhabited and in the very midst of busy streets. This was closed
in 1835, and the present one in Deane Road consecrated. This
ground is very ornamental, beautifully laid out, and well kept, and
a pleasant contrast to the original burying place of the first Jewish
settlers. It seems, however, the fate of the new cemetery, like its
predecessors, to be swallowed up by the inevitable march of brick
and stucco, which has transformed the district from a green
meadow into a flourishing suburb covered with endless terraces
and genteel semi-detached villas. The entrance to the ground is
graced by a very chaste portico in pure classic style of architecture,
and bearing upon the pediment the verse, "Here the weary are at
rest." About this period there seems to have been the commencement
of a series of differences in the community, which culminated in
an angry secession of more than half the congregation;
and although the breach has been healed by the gentle hand of
Time, it will take another generation to efface entirely all traces of
the bitter feeling engendered by the separation.
To enter into the causes of the quarrel would necessitate more
space than this journal could afford, but from a pamphlet printed
in 1838, containing an address by Mr. B. L. Joseph and a report
of a public meeting of the Jews, held in the Clarendon Rooms, on
1st October of that year, it seems that the seceders were anxious
for peace, but that the then existing authorities of the Seel Street
Congregation, by the tyranny which small country communities
knew how to wield in those days, left them no option but to retire.
It seems that the minority of privileged members, fearing the
large ingress of strangers might detract somewhat from their
assumed importance, blackballed every applicant for free membership
or levied a prohibitory fee of admission of £27 5s. When it
is considered that at that date the entire income from seat-rental
amounted to £287, it will be seen how unwise, to say the least,
this imposition was. In short, the small minority desired to tax
and rule the vast majority, without giving the latter any voice in
their deliberations. All efforts to bring the ruling powers to a
sense of justice being unavailing, the seceding body opened a
small synagogue in Hardman Street, and in 1842, their members
having largely increased, they erected a very elegant place of
worship in Hope Place,
wherein the new congregation now
worship. To add to the disorder in the Seel Street Synagogue,
the Rev. Professor Isaacs having addressed to the congregation
some plain truths, perhaps unpalatable to the oligarchical rulers,
caused the transfer of that talented preacher to the new congregation.
But the evil was not without its corresponding good. Utter ruin staring the
elder congregation in the face, they immediately, upon the opening of the
Hope Place Synagogue, reduced their fee
or free membership to one guinea, became more conciliatory,
endeavoured to cultivate a better feeling with the seceders, and by
so doing the prestige and repute which attached to the older body
soon restored its position as a leading community with a guiding
influence in Jewish matters.
Some idea of the feeling existing amongst the Jews in Liverpool
at that period will be evidenced by an extract from some stanzas
printed in a Jewish publication called the "Cup of Salvation,"
which was edited by the Rev. Professor Isaacs and the late Moses
Samuel, (a Liverpool resident of superior attainments). The
poem bears the initials "E. L. S." It will not be difficult to
trace the author. He writes :
" 'Tis sad to see our hallowed creed
By ignorance descried,
The faith for which our hearts would bleed,
Fell prejudice deride.
But sadder far 'tis to behold,
The men who should protect,
The members of the Jewish fold,
Conspiring 'gainst their sect.
Whose hearts to pity's promptings dead --
No patriot flame can feel;
The germs of dire dissension spread,
Regardless of our weal. "
It is far more pleasant now to narrate the gradual advance and
development of both congregations and their combined efforts for
the educational and social improvement of their members, and
especially of their poorer brethren.
A school, originally planned by the very earnest and talented
Mr. Abraham, a relative of our distinguished co-religionist, Mr. Serjeant Simon, M.P., and aided by the munificence of the late
Israel Barned, a wealthy banker in the town, was erected in Hope
Place, adjoining the new synagogue. This was opened by the Rev. the Chief Rabbi in 1852, and now gives elementary education to
about 300 children.
We shall now proceed with the fuller history of the Old Hebrew
Congregation.
The losses incurred by the secession of the new congregation
having been fully made up by the influx into the town of gentlemen
holding important and influential positions in the mercantile
world, gave a very superior tone to the elder synagogue. The new
blood that had been infused soon made itself felt in a very marked
manner. Dr. Fischel was elected lecturer, who, having obtained
an appointment in New York, was succeeded by Dr. Baar,
clergyman of highly refined manner and of superior culture, and
whose influence was salutary in the highest degree. The old
congregation were equally fortunate in their minister and reader, the
Rev. Professor Prag being one of the most learned Hebrew scholars
in Great Britain, whilst their secretary, the Reverend R. Harris,
now of the Bayswater Synagogue,
also added to the excellence of
the congregational management; and a very superior choir, led by
Mr. A. Saqui, enhanced the attractiveness of the Divine worship,
and made the service of the Seel Street Synagogue one worthy of
imitation by all other Jewish communities. After the translation
of the Rev. R. Harris to London, a most efficient secretary,
Mr. H. M. Silver, succeeded him,
and. by his admirable tact, his excellent skill in organisation, has
not a little helped the rapid advancement of the community;
indeed, there is hardly an institution in
the town, whether it be the schools, the Board of. Guardians, or
the Anglo-Jewish Association, that is not enriched by his vast
experience in secretarial duties. A small reaction commenced in
the prosperity of the synagogue by the unfortunate retirement of
Dr. Baar, owing to the entire loss of his voice. The synagogue
began to lose many worshippers, and a languor seemed to creep
upon the actions of the executive. It was difficult to obtain
wardens, many having preferred to pay fines rather than take their
share in the communal government, and the committees were
attenuated and lax in their attendance, when a new era of prosperity
dawned by the election of Mr. A. Hoffnung as president of
the community. It is true there were great men before Agamemnon, but
to be universally beloved and to inspire confidence and
zealous co-operation in others is the lot of but a few. This is
what Mr. Hoffnung had done; he not only led himself in every
good work, but induced others in whom he perceived the existence
of talent to work with him. In Mr. Augustus S. Levy, Mr. B. L. Benas,
Mr. L. S. Cohen, and Mr. S. Y. Hess he found coadjutors
that enabled them to achieve such results that had never been
attained by any provincial body, and it may be doubted whether
ever any Jewish community in the metropolis has accomplished so
much. What Mr. Hoffnung particularly taught the Jews of
Liverpool was to have faith in their own capabilities, and that the
energies of each and every section of the community might be
utilised and applied for a beneficial purpose. When it was decided
to erect another sacred edifice in lieu of the one in Seel Street, it
was barely expected that £3,000 could be raised, and the project
flagged, until Mr. Hoffnung took the matter decisively in hand. It
was then that the entire sum of £12,722 was collected, and the
most beautiful Jewish temple in England was consecrated, entirely
free from debt, and without any appeal beyond the town itself. Of
this amount £3,000 was realised by the Hebrew Ladies' Bazaar,
the carrying out of which was hotly opposed by several of the
older residents; indeed, they withdrew themselves entirely from
the project, leaving the complete onus and responsibility to the
few gentlemen before named; but, led as they were by Mr. Hoffnung,
who was the life and soul of the enterprise, they achieved
one of the most marvellous successes, and during the three days
the bazaar was open in St. George's Hall, it was thronged by persons
of all denominations, the gross sum realised being £3,700;
whilst the moral influence of the Jews in the town was raised in
an incalculable degree.
The synagogue was formally consecrated on September 3rd,
1874, by the Rev. Dr. Adler, the seat rent alone amounting to
£1,600, a 'vivid contrast to £287, the sum contributed in 1838.
The Rev. Morris Joseph, formerly of the
North London Synagogue,
was elected preacher, and has since delivered, weekly, a series of
highly instructive and able sermons.
At the conclusion of the work the general body of the Jews
assembled and subscribed a sum of £400 for the purchase of a
testimonial to Mr. A. Hoffnung, who, having served four years
successively as President, refused re-election. This was tendered
in the name of the Jewish community, by Mr. Augustus Levy and
Mr. B. L. Benas; but Mr. Hoffnung refused to accept this gift,
and devoted the whole of the proceeds to the building of an Infant
School, which was sorely needed, and this is now a perpetual
monument of his activity and zeal for the wellbeing of the Jews
in Liverpool. A testimonial of a set of diamond studs and a
ring was also presented to Mr. Hess, the Honorary Secretary of
the Building Committee.
There are various gifts to the new synagogue that deserve to be
recorded; first a splendid Almemar, by Mr. David Lewis; a marble
pulpit by Mrs. Henrietta Braham, in memory of her late husband;
by Mrs. F. Samuel, a tablet of the Ten Commandments, also in
memory of her late husband, and one of the most elaborately embroidered
hangings by Mr. Morris Ranger, a drawing of which was
depicted by the Graphic. Mr. R. H. Samuel presented two brazen
candelabras; Mr. Augustus S. Levy presented a valuable set of
sacret vestments, together with a Scroll of the Law and rich
congregational plate; Mr. Ehrenbacher, Mr. John Cowan, Mr. Davidson,
Mrs. D. Lewis and several others contributing to the
sacred furniture of the building.
We have brought the principal events of the Old Hebrew
Congregation to a close, and now revert to the New Congregation.
It is said, "Happy is the country that has no history." This
may be applied to the Hope Place Congregation; they are a quiet
though flourishing community, having an income of about £1,000
year. The services are ably conducted by their learned and
talented minister, the Rev. Dr. Stern, and the congregants are
ever ready to take part in any good work that concerns the community at large.
The new congregation owe a deep debt of
gratitude to two of their prominent members, Mr. Louis Davis
and Mr. Joseph Harris, the former their representative at the
Board of Deputies, who has acted for above a quarter of a century
as honorary secretary, and has, by his energy and perseverance,
led the congregation on to their path of success; whilst the latter
gentleman, Mr. Joseph Harris, served as honorary Chazan for
many years, thus enabling the community to relieve themselves of
their heavy debt. Mr. Schönstadt and Mr. Saqui deserve
honourable mention for the very efficient manner in which, during their
years of wardenship, they introduced a spirit of decorum into the
Divine service.
We shall now detail the numerous charities and institutions of
the town. First, the school. This is a most successful institution,
and has recently been much enlarged by the Infant School presented
by Mr. Hoffnung, and still more recently by an additional room.
built and furnished at the joint expense of Messrs. Hoffnung,
Ranger and Newgass. The institution is under Government
Inspection and enjoys a grant of nearly £200. The schools are
ably managed by a most efficient Board, the President being
Mr. H. Samuel. Attached to the school are various prize funds,
notably the Maria Behrend Fund, the Barned Prize, the Mozley
Fund, the Esther Hoffnung Prize Fund, and the clothing fund
founded by the late George Stankie, in which Mr. R. H. Samuel,
the chairman, takes a great interest. There is also a soup fund
for providing the children with food during the winter months.
The sanitary arrangements are admirably cared for by Dr. Lewis,
who gives much of his valuable time to the relief of the sick poor.
The oldest charitable society in the town is the Philanthropic
Society for providing a sum of not less than 4s. per week to
deserving poor during the winter months. It was founded in 1811
by Mr. Moses Samuel. The Ladies' Benevolent Institution was
founded in 1849 by Mrs. B. Levy and Mrs. Jacobs, and the funds
are devoted to providing poor Jewish women with medical aid and
general assistance during their confinement. They hold a periodical
ball, one of the most fashionable of the season. The one held in
January last netted £600. The Provident Society, founded by the
late Mr. Sussman Solomon, provides annuities for aged and
deserving Jews above the age of 60. There is also attached to
the Old Hebrew Congregation the Barned Annuity Fund, providing
£20 per annum each for five decayed residents, as well as
a coal and blanket fund, founded by the Mozley family. The
Jewish young men have a Literary and Debating Society, where
they meet for mutual instruction and discussion. Their meetings
are held weekly at the Hebrew Schools, in Hope Place. The
latest addition to the charitable institutions of the town is the Board
of Guardians, which, being but in the first year of its existence,
is only tentative, though it promises to be of much use in dispensing
local charity. Within the last few months a series of alms-houses were built
and endowed by Mrs. Braham and the late Miss Eliza Jackson.
These form six residences for aged widows and
spinsters, besides giving each occupant annually a sum of £25.
Liverpool may be said to be the cradle of the Anglo-Jewish
Association; this was first established as a branch of the Alliance
in Paris in 1867, by Mr. B. L. Benas and Mr. Mark Samuel.
Mr. B. L. Benas has been its President since the foundation, and
has introduced to Liverpool, at large public meetings, the late
Professor Waley, and recently the Baron Henry de Worms and
other influential members of the London Council. There are few
communities that have contained men reflecting greater credit to
the Jews of England than Liverpool. Professor Sylvester, Dr. Van
Oven, Dr. Behreud, Professor Marks, Serjeant Simon, M.P.,
and Professor Isaacs were at one period of their existence residents
in the town; and Professor Leone Levi, whilst in Liverpool, was
an observant member of our faith.
Mr. Samuel Montague, who takes a prominent interest in metropolitan
Jewish affairs, is a type of that character so dear to
English boys who owe their advancement to their own exertions,
and, like all self-made men, is no doubt proud of the fact of
having left Liverpool an obscure and unknown lad,' and has won
the distinguished privilege of participating in every charitable
and communal object tending to the benefit of his coreligionists.
Without mentioning a special name, it is gratifying to know
that in all the learned institutionsin the Literary and Philosophical
Society, in the Historic Society, and in the Philomathic
Society our co-religionists are to be found taking a leading interest,
in their proceedings, and several valuable papers have been contributed
to their volumes by Jews. In local politics, our race,
although pursuing different shades of political opinions, has also
come to the fore.
Mr. Charles Mozley occupied the position of Mayor of Liverpool in 1865.
Mr. S. Moss has been a Member of the Select
Vestry of the town for many years. Mr. B. L. Benas is Vice-President
of the Constitutional Association for St. Peter's Ward,
one of the largest and most important in the borough; and Mr. Charles
Simpson Samuell is Deputy-Coroner for the town and district.
There is an ever increasing Jewish population in the town, and
it may fairly be hoped that they will proceed for many years in
their career of prosperity. There is always a difficulty in compiling
the memorabilia of a town, district, or community. To
include every item of local interest would cause the work to expand
into a volume, and would not interest the general reader, so that
the only option left the journalist is to sketch the salient outlines,
which this record only professes to do. The narrative would, however,
be incomplete without mentioning the prospective legacies
which in due course will accrue to the revenues of the old congregation
by the will of the late Mr. James Braham. This gentleman
has bequeathed the sum of £30,000 to endow an English lectureship
and a reader, also to provide annually a marriage portion to one of
the three best girls in the Liverpool Jewish School an interesting
part of the provision being that the three best are to draw lots and
the successful girl to be the recipient of the gift.
It is, we believe, of infinite benefit to the different communities
to see themselves as others see them; it stimulates them to further
exertions when they are aware that public opinion appreciates their
laudable endeavours, whilst their errors will be avoided when these
are brought up in judgment against them by the cold and impartial
criticism of history. Taking the two Liverpool Jewish congregations
into brief survey, we can only repeat that we wish there were
more like them in the United Kingdom. We propose in our next
to narrate the early struggles for synagogue decorum in the Liverpool community.
As we have already narrated, the early settlers in Liverpool were
of that class of co-religionists who, however excellent in their
religious zeal for the faith of their forefathers, were not of the same
high type of Jewish character as those "preux chevaliers" of
Spain and Portugal who, in the words of the Rabbis, combined
"religion with the ways of the world." From the records they
have left behind, it seems they could neither speak German,
Hebrew, nor English, but that their vocabulary was an admixture
of all three languages. In their first law book we find such choice
morsels as "the baalbatim must be assembled at an asseefa."
This means in loshon English a "meeting," or Rev. dias. this
is in loshon English a majority. Hence a wall of demarcation
separated them from the Christian inhabitants of the town; the
Jews had no interests beyond those of their shops and their
synagogue; they were quite content to live unnoticed, and even
courted obscurity. One of the early laws reads as follows: "If
any of the children of our community have a dispute, be it in civil
matters or otherwise, they shall not dare to bring this before the
tribunal of the Goyim without the consent of the Parnass and
elders for the time being, and if any one dare do so he shall be
poresh, or excommunicated from the midst of his brethren."
They were not unwise who framed this enactment, as at those
periods a Jew was looked upon in provincial England as an abnormal
character, and as a being that ought to have no existence out of
the pages of the Old Testament. The few Christians who were
of a tolerant disposition at that period always had in their mind's
eye, when thinking of the living Israelite, one old, decrepit and
slouchy individual, with a long white beard reaching to his waist,
leaning upon the arm of a young Jewish maiden. These were the
only two types of Jews known to the outer world for many centuries,
a Shylock and Jessica, and an Isaac of York and a Rebecca. The
youthful, manly, vigorous Jew was an unknown character to the
Christian of the former days. He could only typify the religion
and the race as worn out and dying with a young and beautiful
daughter to become the heritage of the Gentile. But things have
vastly changed since "George the Third was King," and we can
only praise the early desire of the Jews to do what little laundry
work there existed within the precints of their own premises.
The synagogue of the first Liverpool Jews was their second
home, the chief theme of their thoughts, and the highest object of
their solicitude. To be an elder was like a step to the legislature,
and to become a Gabba, or Parnass, was the crowning achievement
of their desires. To do a little "chazonos" or chanting, seems to
have been cultivated by every member of the community, and each
endeavoured to outvie the other in the mode of rendering the
weekly Haphtora, which was read to the congregation by the one
called to the Maphtir. To act occasionally as "Baal Tephilah,"
or lay reader, was quite an enviable distinction, and, as a matter
of course, every one read up for the part, which he at any moment
might be called upon to perform. Thus a vivid interest was taken
in all the minutiae of Divine worship. No Piyut was too long, for
every melody was criticised by a congregation of " dilletanti," and
a good long service was keenly enjoyed by the worshippers.
But a change had necessarily to take place, owing to the force of
circumstances. The original settlers had received their knowledge
of Hebrew and religion in Germany and Poland, "where it
was to the manner born" with them, whilst their children in
Liverpool were both unable and unwilling to acquire the same
proficiency in the sacred tongue. Unlike their parents, who
could not identify themselves with anything British, the
younger Jewish men and women felt themselves English,
and their sympathies and tastes went entirely with the
land of their birth. Hence a reaction took place, and they
soon went to the other extreme. The younger members did not
pause to consider that it was less the religion of their fathers than
their German and Polish habits and errors of diction that required
to be improved. Faults of manner and peculiarity of dress were
ascribed by the rising youth to the Jewish religion, whilst the
very same defects could be found in any German or Polish immigrant of
the lower ranks, whether he be a member of the Lutheran
faith or of the Catholic Church. They could not see, that as with
a kaleidoscope, if the figure is to be changed, it is not to be done
by breaking the instrument, and scattering the prisms, but rather
by shifting the position, that another and, perhaps, a more brilliant effect is produced.
Again, a number of young men emigrated to various colonies.
They left with little knowledge of Hebrew and religion, and
that little was entirely lost by their long isolation from Judaism.
Some of them returned with fortunes, but were perfectly ignorant
of everything connected with the Hebrew language or faith; and
living as they did among a semi-civilised population, it tended
neither to improve their manners nor to teach them to exercise a
spirit of forbearance towards the imperfections of the departing
generations, so that on their return, like the Vandal of old, they
endeavoured to destroy, indiscriminately, both that which was really
useful together with that which might be superfluous in the religious
customs of Judaism. From the struggle of conflicting opinions a
new state of affairs ensued. The Liverpool community at that
period might be divided into three camps. The first section was
intolerantly orthodox, and who would have deemed the sacrifice of
a line in the prayer book as rank heresy, while they looked upon
Jüdisch Deutsch as second only in sanctity to the sacred
tongue. The programme of the second section was gradual modification
of the ritual adapted to the altered conditions of the state
of feeling among the Jews themselves, but always with the old
materials, and on the same lines. They had an ardent love for
their faith, and believed in its vitality as a powerful agent in the
spiritual regeneration of their co-religionists; they made every
sacrifice to educate the poorer classes, and there was no charitable
institution for which this section of the Jewish population was
not prepared to give both their time and services. They were
not only Jews by faith, but they took pains to identify themselves
with the Jewish cause generally. The third division was
the Vandal element, who assumed to be more English than the
English themselves, who disliked everything Jewish, and merely
remained in its fold by reason of its being the only circle in which
they could rise to any importance. Not having sufifcient culture
to shine elsewhere, they aspired to be shining lights among their
own co-religionists. They had nothing in common with their
brethren; in fact, they made an open boast of their ignorance of
the Hebrew language, and always indulged in a quiet sneer at the
Jews and everything Jewish.
The struggle now commenced between the different factions, and
whole columns of the Cup of Salvation, a monthly publication
issued in Liverpool some thirty years ago, of which we have spoken
in a previous article, are directed against the insidious attacks of
"these Hebrew pagans, who remain in the fold only to attack
Judaism the more readily, and who have not the moral courage of
the apostate who openly leaves it."
The secession of the Hope Place Congregation was the utter
discomfiture of the "nihilistic" element. Those who would
destroy the whole Jewish character of the ritual, abolish the
Hebrew language, and reduce the religion to a species of Jewish
Unitarianism, had to moderate their demands, and the party may
now be said, with the exception of a few solitary remnants, to have
died out.
The benefits which the moderate men of Liverpool have conferred
upon the Jewish community are manifold. They introduced, long
before this was adopted in metropolitan communities, an orderly
system. They made the English sermon an integral portion of
Divine worship, and in order to induce the fair sex to attend
synagogue, they divided the early Sabbath service from the Musaph
the latter being commenced at 10.30, an hour suitable for all.
The choir, one of the very best in Great Britain, led at the opening
of the Musaph with the 92nd Psalm, and closed the service
with the Adon Olam, this practice being afterwards adopted by the
Bayswater congregation.
The mode of Chazonos was much modified, and instead of the
perpetual chant of the older style, or the monotone of the Berkeley
Street reform, a recitative was adopted with choral responses.
The ministers do not enter the synagogue until the moment the
service begins; nor do the worshippers divest themselves of their
Talysim until the ministers all leave the holy edifice in procession;
and so well is the discipline of the congregants maintained that not
even on Yom Kippur evening, at the conclusion of the fast, is there
now any semblance of hurry or confusion.
The Piyutim are nearly all extracted from the service,
and. there is only one representative Cohen, who utters the
priestly benediction on the festivals; whilst the Chasan Torah
and Chasan Bereshith on Simhhath Torah are always identified by the
two ministers, none except the ministers or readers are
allowed to perform any of the so-called Mitzvoth, such as opening
the ark, elevating the Scrolls of the Law, or reading the Haphtorah.
Again, the Parnassim box, so conspicuously placed in other syna-
gogues in front of the Almemar, has been removed; and the railing
round the ladies' gallery has been completely abolished. Indeed;
whilst maintaining the old orthodox lines, the service in the Prince's
Road Synagogue is in many respects an improvement upon the
Berkeley Street Synagogue. It is quite as decorous, much more
attractive, and although there is no organ accompaniment, a full
choir, concealed in a gallery constructed for the purpose, throws a
volume of sound throughout the building in many respects with
more melodious effect than with instrumental aid.
But order and decorum are not merely confined to the greater
synagogue. The Hope Place congregation have managed their
affairs equally well, and, if anything, the balance of religious
fervour is in favour of the secession synagogue, and there is scarcely
a desirable feature in public worship introduced in the old
congregation but it is not immediately reproduced in the younger
community. By means of their public spirit, the Jewish body
in Liverpool have brought themselves prominently under the
notice of their fellow-townsmen of other denominations, and they
are treated by them in every respect with equality, and even
deference.
Perhaps an unique feature in the annals of Great Britain was
apparent on the Hospital Sunday of 1875, when the Mayor,
Aldermen, and several of the Council, although of the Christian
faith, attended divine service at the synagogue, the Mayor in his
chain of office and in his state carriage with outriders the
municipal servants in gorgeous livery standing sentry at the doors
of the sacred edifice, and both the Chief Magistrate and the
Corporate officials expressed themselves much impressed with the
beautiful service which is specially arranged every year for that
day. The editors of the local press of every shade of political
opinion are particularly respectful towards their Jewish townsmen,
as we shall proceed to show in our next by extracts from various
local journals.
There are some incidents in a community or a country that
stand out so prominently that they dwarf everything anterior to
them, and form a "Pharos" or beacon to subsequent generations.
Thus the Norman conquest is an indelible landmark of English
history everything dating from that event, or is related as prior to
that occurrence. So with the Arabs, the Hegira is the period from
which they really with fondness trace their history; they have no
desire to go beyond that.
Subsequent Jewish residents in Liverpool will in a like manner
date every event in their community from the building of their really
magnificent synagogue. The previous history of their congregation
will have been dwarfed into insignificance; indeed, as one of their
able and talented town councillors, Mr. Picton, F.S.A., so tersely
put it in an after-dinner speech: "One of the best proofs that
could be afforded of the wonderful advance which had taken place,
not only in the trade of the town, but in the liberality of those who
carried it on, was found in the fact that the highest sum subscribed
to the Seel Street building was 18 guineas, whereas that evening
he had heard it announced that one gentleman had given £1,000.
Therefore, as 18 guineas were to £1,000, so was the trade of
Liverpool in 1807 to that in 1872."
To give an illustration of the difference in the status of the
Jewish community we make an extract from Porcupine (a local
journal) of Aug. 5th, 1865, and Sept. 5th, 1874:
Aug. 5th, 1865, reads: "The Seel Street Synagogue, in which
the Jews of Liverpool have worshipped for some generations, is a
small building, insignificant as to dimensions, but of some pre-tensions
as to architectural character. It stands back from the
pavement of the unattractive street in which it is situated, and is
enclosed within iron railings; having no peculiarity by which the
stranger may distinguish it from the Christian buildings around,
except the Hebrew inscription above the entrance. The visitor
whose piety or curiosity leads him to cross the threshold, finds
himself in a small lobby or hall, with a snug room or closet for
the accommodation of the doorkeeper on the left hand, and a
staircase leading to the gallery on the right. The body of the
synagogue is partly concealed from him by the hanging curtains
which face the entrance; and around this inner doorway may be
found, at most periods of the service, a knot of young Jews
sprucely dressed, and wearing the large black hats from which
most classes of Christian lads have of late years been emancipated.
Should the too reverential and incautious visitor, ignorant
or forgetful of Hebrew usages, respectfully take off his hat as he
passes through this modest vestibule, these younger sons of
Abraham, though apparently somewhat lax about their own devotional
observances, will speedily take him to task, and convince
him that to uncover his head is not thought reverential here."
Sept. 1874, reads : "The consecration of the new Jewish
synagogue, Prince's Road, on Thursday, was a very effective and
impressive ceremony. Under any circumstances, and in almost
any building, the services could not fail to be conducive to deep
reflection upon things most solemn and sacred; but in such a
grand and glorious temple as the munificence and taste of the Old
Hebrew Congregation of Liverpool, coupled with the marvellous
skill and high culture of the architects the Messrs. Audsley
have produced, there was everything to enhance the solemnity and
beauty, combined with singularly expressive simplicity of the
services. To those comparatively unacquainted with the rites and
ceremonies of the Jewish religion, the scene which the well-filled
and strikingly beautiful temple presented was in every sense imposing
and remarkably suggestive. Prejudices against the 'ancient
people' must be strong indeed, and have got a tenacious grip upon
the heart, if they did not slacken or give in sight of the glowing
breadth of heartfelt charity, which the mingling of creeds and
classes in the synagogue so eloquently implied. The gathering
together of men of all shades of opinion in religion and politics
upon such an occasion must act beneficially upon the whole community.
And the address of the venerable Chief Rabbi, Dr. Adler,
was well calculated to promote and extend feelings of true charity
and goodwill. The banquet in the evening at the small Concert-room,
which brought to a close this memorable day to the members
of the Old Jewish Congregation, was distinguished by a display of
skill in the arrangement and decoration of the tables, which was
the subject of general remark. The speeches of Mr. Hoffnung,
the President, were distinguished for fluency, good taste and high
culture. His historical references were as apt and truthful as they
were forcible and telling. Liverpool should certainly hear more of
this highly-gifted gentleman, and the Old Hebrew Congregation
are to be congratulated upon possessing such an able and brilliant
member."
The following is an extract from a Conservative organ, the Liverpool Courier, of September 4th, 1874:
"The Jews, as a people, are loyal citizens of the state in which
they dwell certainly they are so in England. Their religion has
no political bias, and all they ask is permission to practise their
creed in peace and quiet; nor is their religion of an aggressive
turn they rather discourage than seek proselytes, and it is no
part of their ambition to convert the world to their belief. In
social habits, too, they are orderly and self-reliant, and themselves
bear burdens which other sects cast upon the State. Indeed, the
Jews are more than an interesting people they are in some
respects an exemplary sect; while, in no sense, is the prejudice
against them founded in actual truth. Now they are not required
to make sacrifices in their persons and goods; they are not
despoiled of their property, banished, or maltreated, as were
their forefathers; but they still make voluntary sacrifices for
their faith, which puts to the blush more pretentious sects.
The synagogue, which was yesterday dedicated to the service of
God, is a splendid monument of their liberality and their desire
to make the temple worthy of its high destiny. The Jewish
community is not a numerous one, and, contrary to common
belief, it is not, as a rule, a wealthy one; yet this small body has
erected a Church, which, for splendour and richness, will compare
with any other fane in Liverpool. Indeed, we doubt whether it
has a local rival. Such magnificence and religious zeal deserve
recognition, and we are sure the public of Liverpool will think
well of a sect which at its own cost has raised the edifice. They,
too, are naturally proud of the achievement."
The Liverpool Daily Post, the organ of the extreme Liberal
party, thus expresses itself:
"The first reflection on such a scene as that of yesterday is the
the extent to which the Jews have advanced under favour of the
age's enlightenment into the serene enjoyment of full religious
liberty, and even full religious recognition. But, when we look
closer, we see that it is not merely the Jews who have thus been
benefited, but that every form of religion has, in turn, been subjected to
persecutions from which it has in its turn been freed, and
to prejudices out of which increasing intelligence has taken the
sting. There is not a sect in England or in Europe, of more
than mushroom growth, which has not passed through the fire of
persecution and the frettings of social disparagement. Toleration
is a late discovery, and it has been but slowly perfected. The
world waited until our own time to learn the lesson in which yesterday's
interesting proceedings showed such proficiency amongst
religionists of almost every nature. And what is the result? Is
truth less firmly held? Has religious zeal on behalf of our own
Church evaporated in vague latitudinarian sentimentality? Let
the sturdy sermon of the Chief Rabbi answer the first question.
Let the fine edifice in Prince's Road and the munificent contributions
offered yesterday to make it still grander, reply to the
second. Nor need we fear that any of the Christian sympathizers
present at its dedication will show less zeal for the faith into which
they have progressed from the elements of Judaism because they
are capable of delighting in the great truths and the great emotions
which still live in Judaic forms. It is now perceived at last that
perfect toleration carried to the extent of brotherly sentiment
amongst all who love and practise religion is the best protector for
the liberty and felicity of all, and the surest guarantee that what-
ever is good and true in any religion shall have its due effect in
freely attracting to itself those of other ways of thinking. What
more can any desire who believe that they hold the truth? The
effects of similar free principles in politics, and the honourable
eminence of the Jews as tests and standards of the freedom of the
various nations of the world, have seldom been so eloquently
elucidated as in the really eloquent and pregnant speeches of Mr. Hoffnung
at the banquet by which yesterday's consecration service
was followed. The proceedings of the whole day were of such
high significance as illustrative of religious zeal, public spirit, and
the progress of the age in freedom and justice, as to deserve a
distinct and notable place in our annals."
Let the Liverpool Mercury of Feb. 11th, 1874, give its own
resume of the history of the glorious bazaar:
"Fancy fairs in aid of funds for the promotion of religious or
benevolent object are of frequent occurrence amongst the Catholic
and Protestant portions of the community; but a Hebrew Ladies'
Bazaar is something perfectly unique in England. In America
two or three such entertainments have taken place with great
success, and large sums of money have been raised in furtherance
of the special objects for which the bazaars were held. The bazaar
opened yesterday in St. George's Hall, with a view to assist in
defraying the cost of erecting the Jewish synagogue in Princes
Road in this town, was, however, the first of its kind in this kingdom,
and was invested with more than ordinary interest. At first
only a sale of fancy work on a small scale was contemplated, but
the contributions grew into such proportions that it was, found
necessary to adopt some other means of disposing of the productions
of the Hebrew ladies, and this bazaar was accordingly resolved on.
The ladies, however, could only prepare the plain or fancy work
which was to be disposed of, and then sell it to the best advantage.
It needed some well-disciplined business man to take the management of
the whole affair, and this gentleman was found in the
person of Mr. Abraham Hoffnung, a merchant of this town, to
whose indefatigable labours, in conjunction with those of others,
members of the Hebrew community, viz., Messrs. Augustus S. Levy,
B. L. Benas, S. Y. Hess, L. S. Cohen, and Geo. Behrend,
the success of the bazaar is mainly attributable. But its interest
was by no means of a local character. Contributions of various
kinds were sent from different parts of the United Kingdom, from
the Continent, and even from America, foremost among the leading
members of the Hebrew community who interested themselves in
the bazaar being the Baroness Lionel de Rothschild, who kindly
accepted the office of patroness, and would have been present but
for the death of a near relative. The Baroness, however, expressed
her sympathy with the movement by sending several valuable contributions
to the bazaar. Seldom has St. George's Hall presented
a more beautiful appearance than it wore yesterday morning, when
the fancy fair was formally opened."
We now proceed to draw this series of articles to a close, and
we cannot do so without remarking the contrast between the mode
of conducting communal meetings in Liverpool with other provincial towns,
and even the metropolis. There is a method, a discipline, and a certain
business-like air in all their proceedings,
unlike the "talkee," "talkee," to which we are accustomed in
London and some provincial Jewish bodies. This is mainly
owing to the general contact of the Jews of Liverpool with local
matters not immediately concerning their own sect, and more especially
to the fact that the later residents are men of superior
culture, and have, in many instances, received a college training.
These do not, as did the Jews in former days, isolate themselves
from their community, but act not only for their co-religionists,
but with their brethren in faith. If the Jews of Liverpool do not
fall back into the provincialisms and wranglings of the early part
of the century, but, on the contrary, keep up the progress they
have made during the last decade, they will undoubtedly remain
"a model Jewish community of Great Britain."
