Har Sinai Hebrew Congregation
Trenton, NJ
Arthur L. Finkle
The first Jewish immigrants to the
United States were Sephardic Jews that were fleeing persecution by Portuguese
rulers in Brazil, around 1654. The previous rulers of Brazil, the Dutch, were
known for their religious tolerance, but the Portuguese were characterized by
their intolerance for other religions. Two years after the first American-Jew
put his foot on North American soil, the first Jewish congregation was
established in the Dutch Colony of New Amsterdam, which was later re-named New
York. Twenty-one years later, another congregation was established in Newport,
Rhode Island.
They
were mostly Sephardic and German Jews totaling only 1,500 by 1790. Some came
and stayed from the Yellow fever outbreak in Philadelphia in 1799. Others
somehow made to Trenton as a mid-point between Philadelphia and New York City.
Daniel Nunez appears in a 1722 court
record as town clerk and tax collector for Piscataway Township and justice of
the peace for *Middlesex County. Perth Amboy, on the *Trenton-Philadelphia
road, was a center for Jewish and other merchants from the time it became the
capital of East Jersey in 1685. Among the early prominent settlers in the state
was David Naar, who was active at the state constitutional convention in 1844,
became mayor of Elizabeth in 1849, and purchased the Trenton True American
newspaper in 1853.
The earliest evidence of Jews in
Trenton is evidence in the mention of the Naar family. This Sephardic
(Spain/Portugal) family, traveled to Brussels, then to Amsterdam. Moses Naar
after a stay in Amsterdam arrived in the Dutch colony of Curacao in the West
Indies after 1815. The
first Europeans to see the island were members of a Spanish expedition in 1499.
The Spaniards enslaved most of the indigenous population and forcibly relocated
the survivors to other colonies where workers were needed. The island was
occupied by the Dutch in 1634. During the 18th and 19th centuries, the island
changed hands among the British, the French, and the Dutch several times.
Stable Dutch rule returned in 1815, at the end of the Napoleonic wars, when the
island was incorporated into the colony of Curaçao and Dependencies.
Entrenched as a merchant, David sent
his son David the U. S. for schooling. Thereafter Moses, himself arrive the
U.SA. as a result of a slave rebellion. Somehow, the family would up in New
Jersey. Indeed, David Naar became the Mayor of Elizabeth, NJ and later became a
judge; Then, he moved to the state capitol, Trenton, where he owned and
operated one of the two large Trenton newspapers, The Trenton True American,
founded in 1801 was under his ownership
from 1853-1913.
Figure 2 Trenton True American Building, 14 N. Warren St.
David was active in the popularizing
public education and was a member of the Washington Market Association, the
farmer’s and commercial market for Trenton.
When the first synagogue formed in
1883, David Naar proudly became a member of Har Sinai Hebrew Congregation.
After David Naar’s demise, his sons,
Moses D. Naar and Joseph L. Naar tool
over operation until the newspaper’s demise in 1913. Joseph, as his
father, was also active in poi9ltics. He
came Secretary to the Governor 1881 and
attended as a delegate at the New Jersey Constitutional Convention 1884.
Devin Naar, a current professor and
genealogist traced his family history of
which one which one branch involved David Naar, the owner of the State Gazette
one of two Trenton newspapers. He was also the Mayor of the city of Elizabeth, a Judge and a leader in the Jewish
community.
His sons, Moses D. and Joseph L. continued as editors until the
demise of the newspaper.
The
other branch of the family remained in Portugal as Marranos until the end of
the 16th Century. Between the end of the 16th Century and about 1620, this
branch of the Naar family remained for some time primarily in St. Jean de Luz
and Rouen, France, and Antwerp, Belgium. By about 1620, many members of this
branch had settled in Amsterdam. Here, like the Salonika Naars, this branch
reverted back to the open practice of Judaism. In pursuit of their trade
activities, Naars moved from Amsterdam to Hamburg by about 1630, to Curaçao in
the then Netherlands Antilles by about 1660, and to London by about 1830. From
Curaçao, during the 17th, 18th, and 19th centuries, Naars spread to locations
such as St. Thomas (where Judge David Naar was born), Venezuela, Colombia,
Suriname, Haiti, Jamaica, and the United States. Naars also came to the United
States from London during the early 20th Century. By the 1920's, three groups
of Naars lived on the east coast of the United States, originating from
Salonika (New York/New Jersey), Curaçao/St. Thomas (New York/New Jersey), and
London (Boston/New York).
Podmore addresses the existence of a
family tree. In recounting David Naar's fiftieth wedding anniversary in 1870,
he states that "From the roof of the arch [in the assembly room] hung the
genealogical tree of the Naars, dating back to the time of the discovery of
America by Columbus."
http://www.jewishgen.org/jhscj/genealogy.html; Podmore Community
Messenger, 1925
German Jews
German Jews settled in Trenton,
the state capital, in the 1840s, the most prominent among them being Simon
Kahnweiler, a merchant and manufacturer. His brothers followed shortly
thereafter: Leon and Emanuel.
http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_
Sidney Goldman wrote the 1840s bought
additional German Jewish families to the area: Dannenburg, Kahn, Schoninger,
Frank and Mankos. The 1850s gave us the names: Goldberg, Rosenblatt, Samler,
Weinberg, Lowenstein, Solomon, Bohn and others. See Sidney Goldman
Eventually, these German Jews
incorporated the Mt. Sinai Cemetery Association was incorporated in the town in
1857 and Har Sinai Congregation held its first service in 1858.
German-Jewish Immigration – 1820-1880
This section will explore the initial
immigration of German Jewish immigrants to Trenton from 1820 to 1880; its
business acumen, its founding Jewish institutions, its business success and it
assistance to their later arriving Russian brethren.
In 1814-15, the majority of German Jews
sought refuge in the United States coming from a region in the throes of
political and economic changes following the Congress of Vienna in 1814-15.
Accounting for only a tiny proportion
of the overall German migration to the United States (2 to 3 percent of the
more than 1.2 million Germans who arrived between 1820 and 1855, settling in
urban areas and applied their skills to commerce; not agriculture. Single male
migrants predominated among Jews, whereas German Gentiles were more likely to
travel as families. See Jonathan D.
Sarna and Jonathan Golden The American Jewish Experience through the Nineteenth
Century: Immigration and Acculturation, Stephen Birmingham; Scott Spector, http://nationalhumanitiescenter.org/tserve/nineteen/nkeyinfo/judaism.htm
German Jews began to trickle in the
United States to seek economic opportunity and to escape religious persecution.
The aim was to become emancipated; not assimilated.
In 1848-39, liberal revolutions broke
out all over Europe. The new middle class desired increased political freedom,
liberal state policies, democracy, nationalism, and
freedom from censorship. Some middle class elements wanted better working
conditions.
Street demonstrations of workers and
artisans in Paris, France, from February 22 through 24, 1848 resulted in the
fall of the government. King Louis Philippe of
France fled to Britain.
In Germany there were also rumblings of
revolution with demonstrations on March 13, 1848, in Vienna, Austria,
leading to a shake-up in the cabinet. Fearing the fate of France, some monarchs
in Germany (there were 39 Principalities in the old Holy Roman Empire) accepted
some of the demands of the revolutionaries, at least temporarily, in order
their authority.
German Jews, seeing a lost cause, began
to immigrate in larger numbers out of Germany, particularly form the
Palatinate, Austria, Prussia, Saxony, The Rhineland and Greater Poland.
Many Jews fled Bavaria, not from
political revolution but the specter of religious revolution.
These German Jews were able products of
the Enlightenment. Indeed, nowhere else in modern history did Jews contribute
so massively and significantly to the general culture. From Moses Mendelssohn
to Marx and from Freud to Einstein, Jewish contributions to secular German
thought were both wide-ranging and profound. In fact, it is hard to imagine
what contemporary civilization would look like had it not been for the cultural
products of these and a striking number of other less celebrated, but variously
remarkable thinkers
Peddling attracted recent Jewish
immigrants because it required only a small amount of capital to start and
could be accomplished extensively on credit. The trade was particularly well
suited to the young unmarried men who made up a large proportion of immigrants.
Merchants such as Cincinnati's Kuhn
family regularly hired Jewish males to peddle shirts; Levi Strauss, a peddler
in San Francisco, was supported initially by his family. Ambitious peddlers
moved up the career ladder as they accumulated capital: pack peddlers graduated
to wagon peddlers to store owners.
Being highly mobile, peddlers were
perceived as less committed than were stationary merchants to the communities
that served as their home base.
The store owners and peddlers were
retailers, thus avoided direct competition with Americans. Wholesaling and
retailing split along ethnic lines. The more capital-intensive wholesaling
sector was dominated by native whites along with a few Jews, all of them male.
In contrast, retailing remained much more open to diverse groups such as Jews.
In such a situation, writes sociologist
Roger Waldinger, "rather than attempting to quell business growth among
the newcomers, the established groups, which benefit from their patronage, will
be more likely to respond in an adaptive way."' The Dun Credit agency's
extensive reports on Jewish retailers suggest that native-owned wholesalers
dealt freely with Jewish retailers. Rowena Olegario,
"That Mysterious People":
Jewish Merchants, Transparency, and Community in Mid-Nineteenth Century
America, The Business History Review, Vol. 73, No. 2 (Summer, 1999), pp.
161-189. Published by: The President and Fellows of Harvard College.
Stable URL:
http://www.jstor.org/stable/3116239.
Accessed: 11/05/2012 15:28
There were concerns among the Americans
(white)about these Jewish merchants. Although German Jews were generally
successful in business, they did not show transparency in their lending and
buying practices (instead involving themselves with family or German Jewish
connections). Another concern reflected the stereotype of the wandering Jew
that did not stay in any community too long.
As these businesses flourished during
the Civil War period and after, Americans accepted these German Jews as equal
in the spirit of competitive capitalism.
In the 1840’s with more German Jews and
a smattering Dutch, English, Polish, Lithuanian, Hungarian and French Jews, the
American Jewish community began to develop Indeed, these immigrants built
synagogues with ordained European-trained Rabbi’s. See Jonathan D. Sarna
American Jewry, as it came of age,
sought cultural independence, turned away from Germany, although German Jewish
influence continued for several years.
See Meyer.
There were established European Jewish
financial houses that opened a branch in New York: "... Oppenheimers, The
Speyer Bank,
Many German Jews, having gained
enormous success in the retail business became financiers Kun, Loeb, Lehman
Brothers, August Belmont & Co., J. & W. Seligman & Co., Lehman
Brothers, Goldman, Sachs & Co., Kuhn Loeb & Co. (Warburg) Jacob
Schiff’s father was a conduit to the European Rothschild brokers.
A good example is the life of
financier, Joseph Seligman (1819–1880)
who lived in northern Bavaria, Germany.
At fourteen, Seligman attended the University of Erlangen. Three years later
(1836), he decided to immigrate to American because his father’s family wool
business was failing.
Germany by 1816 had experienced three
waves of Jewish migration. Jews in small towns and villages migrated to urban
areas. Indeed, in 1816, 7% of German Jews lived in these; 50-years, later,
50%. The second wave was the movement of
Jews from the East (Poland, Russia) in pursuit of economic opportunity to avoid
rampant anti-Semitism. The third wave involved Joseph Seligman who joined other
in their voyage to America to seek their fortune.
Seligman initially settled in Mauch Chunk,
Pennsylvania, near Hazelton, PA. Located in the Pocono Mountains, it was a coal
town and railroad town in nowheresville. . He worked as a cashier/clerk for Asa
Packer (later a United States congressman).
Using his savings from work, Seligman
began peddling (jewelry, knives, smaller goods), door to door in rural
Pennsylvania. After saving $500,
Seligman was able to send to Germany for his brothers William and James, who
joined him in peddling.
Seligman’s firm made a number of
successful investments. During the American Civil War, Seligman was responsible
for aiding the Union by disposing of a large sum of $200,000,000 in bonds. He
also owned a factory making uniforms.
After the war, Seligman opened a
financial house. Seligman's business is
creating, delivering, and managing investment products and services of the
highest quality for individuals and institutions. Ours is a service business,
and rendering meaningful client service
President Ulysses S. Grant, who had
befriended Jesse Seligman when he was a
First Lieutenant near Watertown, New York, offered Joseph Seligman the post of
United States Secretary of the Treasury, which he declined, possibly due to
shyness.
In 1877, President Rutherford Hayes asked
Seligman, and a number of other New York bankers, to structure a refinancing of
the war
debt. Each banker submitted a plan, but Secretary of the Treasury accepted
Seligman's plan as being the most practical.
No one from Trenton became a financier.
However, they did peddle and owned numerous clothing stores.
Religious Contribution
In the nineteenth century, these German
Jews, saw some of their Sephardi brethren completely assimilating. They feared
proselytizing, a mission of some
Christian sects.
They managed to change some of its
practices to make Judaism ‘ American’ (Protestant).
Charleston, SC led the way by creating
the breakaway "Reformed Society of Israelites for Promoting True
Principles of Judaism According to Its Purity and Spirit." This was
America's first Reform congregation, with an abbreviated service, vernacular
prayers, and regular sermons.
Meanwhile, communal leaders, led by a
Traditionalist German-Jewish religious leader, Isaac Leeser, adopted some of
the Reform practices, such as Sunday schools, hospitals, the religious press,
charitable societies, with the proviso that its Jews observe the all the
commandments.
Leeser published an Anglo-Jewish
translation of the Bible; founded the Jewish Publication Society and edited a
Jewish periodical, The Occident and American Jewish Advocate, which attempted
in its pages to unite the diverse voices of the American Jewish community and
which also fought anti-Semitism.
In the 1870’s Isaac Meyer Wise, an
organization genius forged an organization, The Union of American Hebrew
Congregations and a seminary, Hebrew Union College. This was the first seminary
to ordain Rabbi’s in American, which like their Protestant predecessors had
difficulty attracting educated clergy to American pulpits. Wise also began the
publication, The Israelite.
It should be noted that, although
Trenton’s Har Sinai did not join the Reform movement until 1922, they adopted
many of the Reform practices and held their services in the German vernacular.
Jonathan D. Sarna and Jonathan Golden The
American Jewish Experience through the Nineteenth Century: Immigration and
Acculturation,
http://nationalhumanitiescenter.org/tserve/nineteen/nkeyinfo/judaism.htm
Although the State Gazette newspaper reported a Passover
celebration in Trenton on April
30, 1856. Trenton’s first Jewish organization was the Har Sinai
Cemetery Association, formed in 1857. Prior to the beginning of the Har Sinai
Hebrew Congregation, which was the outgrowth of the cemetery association,
religious services were held in the homes of individuals.
In September of 1858, fifty-two people
attended services held in Temperance Hall.
Formal services, regularly conducted,
began in Trenton about 1860. Meetings were held in the old Chancery Building
which stood on the site of the Trenton Trust Building, West State Street and
Chancery Lane.
At a meeting held on July 22, 1860, the
congregation decided formally to incorporate and the following were elected
trustees: Simon Kahnweiler, Isaac Wymann, Henry Shoninger, Herman Rosenbaum,
Marcus Aaron, L. Kahnweiler and David Manko. For many years the services were conducted
in German and Hebrew only.
In 1865 Simon Kahnweiler, first
president, purchased a small Lutheran chapel on North Montgomery Street. In
1866, dedication ceremonies featured the Rabbi. D. Frankel, of Philadelphia,
Rabbi Isaiah Gotz and Rabbi Reuben Straus. Judge David Naar delivered the
dedicatory address. Rabbi Isaac Lesser, a liberal traditional Rabbi, who would
be the founder of the Jewish Conservative Movement, Rev. Jacob Frankel, only of
the Jewish Chaplin’s appointed by Pres. Lincoln, also attended. Meanwhile, communal leaders, led by the
Traditionalist Jewish religious leader of Philadelphia, Isaac Leeser, emulated
and adapted Protestant benevolent and education techniques--Sunday schools,
hospitals, the religious press, charitable societies, and the like--in order to
strengthen Judaism in the face of pressures upon Jews to convert. Among other
things, Leeser produced an Anglo-Jewish translation of the Bible, founded a
Jewish publication society, and edited a Jewish periodical, The Occident and
American Jewish Advocate, which attempted in its pages to unite the diverse
voices of the American Jewish community. He also rallied his community to
respond to incidents of anti-Jewish persecution around the world.
In 1872, due to a flaw in the deed, this
real was re-sold at auction. Nonetheless, Mrs. Toretta Kaufman, mother of S. E.
Kaufman, convened a fund to re-purchase the property which she did later on.
Joseph Rice made up the balance needed of the raised contributions.
In 1877, these Jews founded Chevra
Bikkur Cholim, "for the mutual relief of the sick and the burial of the
dead."
In July 1903 the congregation sold the
little temple on Montgomery Street to the G.A.R., a civil war
organization. Their next building was at
corner of Front and Stockton Streets. Dedicated on October 7, 1904, the
building was dedicated, its officers were Sigmund Baron, president; Abraham
Siegle, vice-president; Louis Cohen, treasurer; and Jonas D. Rice, secretary.
Similar to the experience of German
Jews assisting their Russian breathern in New York and other large cities, the
established and cultured German Jews did indeed, help the newly arrived
Russian. But they did not travel in the same social circles.
Religious Institutions
Har Sinai
As the great industrial complex of Trenton began to grow
immediately before after the Civil War.
By 1850, there were several churches in the City representing
Presbyterian (remember) Princeton was a Presbyterian Seminary), Methodist (John
Asbury had a mission in New Jersey), Baptist, Roman Catholic, Byzantine
Catholic and other denominations.
New York and Philadelphia has Jewish communities already two
centuries old. Slowly, after the defeat of liberalism in the German States in
1848-9, German Jews made their way to Trenton. This trickle formed a core
Jewish community where none existed before. Accordingly, the Har Sinai Cemetery
Association, formed on November 19, 1857 when 11 men met in the home of Morris
Singer. They were (besides Singer): Marcus Marx, Julius Schloss, Isaac Wymann, lgnatz Frankenstein,
Lazarus Gottheim, Isaac Singer, Joseph Rice, Ephraim Kaufman, Marcus Aaron and
Gustavus Cane.
As is common, the cemetery association a year later committed to
building a place of worship. Its initial religious services were held in
private homes ; then in rented quarters.
A September 1858 newspaper item tells us that 52 persons attended
New Year's services in Temperance Hall, then located at the southeast corner of
Broad and Front Streets.
Formal services Har Sinai Hebrew Congregation building began in
1860.
In 1860, its trustees were Simon Kahnweiler, Isaac Wymann, Henry
Shoninger, Herman Rosenbaum, Marcus Aaron, Leon Kahnweiler and David Manko,
most of them clothing merchants. Nearly all German, services and minutes were conducted
in Hebrew and German.
Kahnweiler, a prominent business figure, tried his hand at several
ventures: a brickyard, vinegar works, grocery store and real estate.
He became Har Sinai's first president, exercising considerable
influence in the new congregation.
Kahnweiler a Lutheran little brick chapel on the west side of
North Montgomery Street, between Academy and Perry. It was refitted as a temple
and dedicated with appropriate ceremonies on March 23, 1866.
Judge David Naar, an outstanding Jewish figure at that time, made
the dedicatory address. Naar, who now lived in Trenton Former Mayor of
Elizabeth and Common Pleas Judge of
Essex County, a member of the State Constitution of 1844, owner and publisher
of the influential Daily True American, and a powerful figure in state
Democratic councils.
Rabbi Isaac Lesser, who with Rabbi Isaac Mayer Wise then shared
the leadership of American Jewry, also spoke at the dedication.
Lesser went on the found the Conservative movement in the 1880’s.
Wise established a Reform association in 1873 and a Rabbinical College in 1875.
There was some turmoil over deed’s provenance and the building was
sold at Sheriff’s auction in 1872. Kahnweiler evidently had never deeded the
temple to the congregation. But the deed was unclear and it was sold by the
Sheriff. There was a, heroine, however. Mrs. Toretta Kaufman, mother of Amelia
Block and S.E. Kaufman, both pillars of the business community, saved the
temple building. Through her tireless efforts she managed to collect sufficient
funds so that by autumn of 1872 the congregation again owned the Montgomery
Street property.
The largest contributor was said to be Joseph Rice, a member, a
leading merchant and one of Trenton's most respected citizens. He made up the
balance needed after Mrs. Kaufman’s proceeds.
As the German Jews in New York and Philadelphia, the German Jews
helped their obscurantist, callow Jewish breather when they arrived as
immigrants. Not knowing anything of the language, customs, ways of doing business,
etc., these German Jews instituted charitable societies to assist them in their
new environment.
Har Sinai sold its temple to Bayard Post, No.8, G.A.R. and in
1903, bought a lot at the southwest corner of Front and Stockton Streets to
erect its second house of worship.
The temple was dedicated on the evening of October 7, 1904. Soon
after, the congregation engaged Rabbi Nathan Stern, a Reform rabbi. English
replaced German in the services.
Governor Woodrow Wilson gave a memorable address in the building
on November 24, 1910.
In February 1922 the Board of Trustees voted to join the Union of
American Hebrew Congregations as a member of the Reform movement.
Soon after, the Temple found that its increased school enrollment
necessitated a larger building In 1925 Har Sinai purchased a lot on Bellevue
Avenue, then a pretty barren area, to erect its third house of worship. One of
its members, Louis S. Kaplan serving as
architect. (He Also designed the War Memorial Building.)
In 1929, Rabbi Abram Holtzberg was the spiritual leader. Others
serving as officers were M. Lessler, Simon Rosenberg, Israel Goldvogel, Morris
Ungerleider, Mr. Wagenheim, Mr. Schomberg, Mr.Kahn, Joseph Gabriel, L. Weiss,
Mr. Bloch, Nathan Rosenau, Louis B. Michelson, Nathan Stern, Harry K. Jacobs,
Joel Blau and Jacob Goldstein.
The material embodied here is in the main abridged from articles
published by Mr. Harry J. Podmore in the Community Messenger and Har
Sinai Hebrew Congregation, 2012.
The dedication ceremonies took place September 12 through 16,
1930. Addresses by Rabbi Louis Woolsey of Philadelphia, Dr. Julian Morgenstern,
President of the Hebrew Union College, and Rabbis Sidney Tedesche and Alexander
Lyons of Brooklyn. Julius Schafer was president, and Rabbi Abraham Holtzberg
was in the sixth year of his contract.
Figure 32 Har Sinai's Famous Sanctuary
Although Har Sinai opened its new temple doors into the depression
years of the 1930's, the congregation managed to carry during difficult
economic times. The temple was completely free of debt when it burned its
mortgage on the evening of November 4, 1945.
Rabbi
Holtzberg's spiritual leadership continued for 25-years. Indeed, Dr. J.M.
Schildkraut was president for many of these years.
To commemorate the Jewish presence on Trenton, an official
government plaque was installed at 20 West State Street.
|
|||
|
First Synagogue
Marker
|
Inscription. Trenton’s first
Jewish organization, Mount Sinai Cemetery Association, formed November 19,
1857, later known as Har Sinai Hebrew Congregation, began regular synagogue
services at this site in 1860.
Erected by Har Sinai Temple, Centennial Committee.
Location. 40° 13.228′ N, 74° 45.983′ W. Marker is in Trenton, New Jersey, in Mercer County. Marker is on West State Street 0.1 miles west of Warren Street, on the right when traveling west. On the fence in front of the Mary Roebling State Office Building. Marker is at or near this postal address: 20 West State Street, Trenton NJ 08608, United States of America.
Erected by Har Sinai Temple, Centennial Committee.
Location. 40° 13.228′ N, 74° 45.983′ W. Marker is in Trenton, New Jersey, in Mercer County. Marker is on West State Street 0.1 miles west of Warren Street, on the right when traveling west. On the fence in front of the Mary Roebling State Office Building. Marker is at or near this postal address: 20 West State Street, Trenton NJ 08608, United States of America.
With the death of Rabbi Holtzberg, Rabbi Joshua 0. Haberman, from
Buffalo, replace his colleague in 1951.
Rabbi Haberman's rabbinate for the next eighteen years brought an
extensive series of innovations, achievements and activities which carried Har
Sinai during the fifties and sixties through a period of unprecedented growth.
A significant addition to the worship services of Har Sinai took
place in 1953 when Cantor Marshall M. Glatzer joined the Temple staff.
Changes in the religious practices of the congregation saw the
return of the chanting of the Kiddush, of skull caps and the use of the Shofar
instead of a coronet for Rosh Hashanah.
In 1957, Har Sinai celebrated its Centennial Year—"more than
just another celebration", as Centennial chairman Sidney Goldmann, a
member, said in this personal message, but "an occasion for spiritual
rededication, a renewal of one's abiding faith in Judaism".
When Rabbi Haberman answered a call to serve as Rabbi for
Washington
Hebrew Congregation (one of the most prestigious Temples) in
Washington, D.C. in 1969, Har Sinai called to its pulpit Rabbi Bernard
Perelmuter from Erie, Pennsylvania, who served Har Sinai until June, 1982.
In June 1982, Har Sinai welcomed Rabbi David J. Gelfand to its
pulpit from Temple Beth El in Great Neck, New York. Then, came David Straus and
Stuart A. Pollack.
The Rabbis of Har Sinai
Temple
1857-2013
Rabbi M. Lesser
Rabbi Simon Rosenberg
Rabbi Israel Goldvogel
Rabbi Morris Ungerleider
Rabbi I.E. Wagenheim
Rabbi Schonberg
Rabbi Joseph Kahn
Rabbi Joseph Gabriel
Rabbi L. Weiss
Rabbi Bloch
Rabbi Nathan Rosenau
Rabbi Nathan Stern
Rabbi Louis B. Michelson
Rabbi Joel Blau
Rabbi Harry K. Jacobs
Rabbi Jacob Goldstein
Rabbi Abraham Holtzberg
Rabbi Samuel Thurman
Rabbi Gerald Raiskin
Rabbi Joshua O. Haberman
Rabbi Morton Rosenthal
Rabbi Richard J. Sobel
Rabbi Bernard Perelmuter
Rabbi David J. Gelfand
Rabbi David E. Straus
Rabbi Lynn Koshner
(INTERIM)
Rabbi Stuart A. Pollack
and Cantors
Cantor Marshall M. Glatzer
Cantor David S. Wisnia
Cantor Emily J.W. Pincus
(Had a student Cantor for
one year….do you want her name?)
Cantor Leon Sher
Presidents of Har Sinai
Temple
1865-2013
Simon Kahnweiler, 1865
Joseph Rice, 1870
Abraham Siegle, 1900
Sigmund Baron, 1904-06
Samuel Kahn, 1908
Samuel Krueger, 1908-09
Jonas A. Fuld, 1909-11
Samuel G. Naar, 1911-12
David Gundling, 1912-16
and 1918-22
Samuel Levy, 1916-18
Dr. James Miller, 1922-25
Julius Schaefer, 1925-34
Louis Eckstein, 1934-35
Jacob M. Schildkraut,
1935-59
David Deitz, 1959-61
Jack Silverstein, 1961-66
Milton M. Katz, 1966-69
Edward Mor Levie, 1969-72
Stanley J. Londoner,
1972-74
Eugene Kline, 1974-76
Howard Berger, 1976-79
Shirley Q. Kravitz,
1979-81
Harold Orland, 1981-83
Allen M. H. Levine, 1983-85
Alice Welt, 1985-89
Barry Frost, 1989-91
Laura Hofing, 1991-93
Donald J. Millner, 1993-95
Nancy Teich Frost, 1995-97
Howard Welt, 1997-99
Stephen Cickay, 1999-2001
Judy Millner, 2001-2003
Steven Miller, 2003-2005
Marilyn Weinstein,
2005-2007
Ronald L. Perl, 2007-2009
Martin E. Kline, 2009-2011
Simon Kimmelman, 2011-
Yahrzeit Plaques
Eva Adelberg
Benjamin Adelberg
Issac Appelman
Bertha Appelman
Bernard Aroniss
Goldie Aroniss
Dr. Harry R. Aroniss
Nathan Harry Aroniss
Rose Aronis
Abraham I. Bellin
Anna Bellin
Claude E. Benjamin
Jennie H. Benjamin
Benjamin H. Bennett
Florence Berkowitz
Jack Berkowitz
Jeanette B. Berkowitz
Miriam C. Bernstein
Miriam Bigman
Bobby Blaugrund
Jacob Blaugrund
Lena Blaugrund
Amelia Block
Daniel Block
Jeanne F. Block
Lester G. Block
Madeline S. Block
Samuel Block
Sol R. Block
Robert H. Bloom
Herbert Blume
Meyer Bonin
Minerva Rosenthal Bonin
Henry J. Breslau
Freda Feinman Brotman
Elias Brown
Yetta Brown
Arthur S. Byer
Bertha H. Byer
Eleanor Byer
J. Morris Byer
Dr. Joseph Byer
Dr. Samuel H. Byer
Sylvia Byer
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