Encyclopedia of Southern Jewish Communities - Beth Israel - Jackson, Mississippi
Jackson’s Beth Israel congregation has always been the only synagogue in Mississippi’s capital city. As a result, it has accommodated members from different religious backgrounds and practices. For most of its history, the congregation has been rather small, but starting in the mid-20th century it emerged as the largest and most vibrant synagogue in the state.
The formation of a congregation:
The pages of the American Israelite, a Jewish newspaper published in Cincinnati, contain a wealth of information about the early years of Beth Israel Congregation. On June 7, 1860, Jackson Jews first announced their presence to Jews around the country through the pages of the American Israelite, with the following report:
“At a called meeting of the Israelites in this place, it was agreed to form a congregation under the name of Beth Israel. A Constitution and By-Laws were duly adopted and officers elected. The ostensible object, for the present, being the purchase of a Jewish cemetery, a committee was appointed who already have made the proper arrangements, and have succeeded in the selection and buying of a lot of ground for that purpose. It is the intention of the congregation to establish and worship according to the Minhag Ashkenas. This, however, will be a matter of time, and the proper arrangements to procure a Hasan and Shochet will be made as soon as the funds of the congregation will allow.”
The original impetus behind creating the congregation was to establish a Jewish cemetery in Jackson. This was typical for new Jewish communities in the 19th century. The land they purchased for the cemetery was on State Street, where the current Beth Israel cemetery still resides in what is now the heart of central Jackson. Their initial plan to use the Orthodox Minhag Ashkenas, and hire a cantor and a kosher in order to maintain traditional religious practice. The congregation was incorporated on January 21, 1861. The first president was H. Goodman.
The formation of a congregation:
The pages of the American Israelite, a Jewish newspaper published in Cincinnati, contain a wealth of information about the early years of Beth Israel Congregation. On June 7, 1860, Jackson Jews first announced their presence to Jews around the country through the pages of the American Israelite, with the following report:
“At a called meeting of the Israelites in this place, it was agreed to form a congregation under the name of Beth Israel. A Constitution and By-Laws were duly adopted and officers elected. The ostensible object, for the present, being the purchase of a Jewish cemetery, a committee was appointed who already have made the proper arrangements, and have succeeded in the selection and buying of a lot of ground for that purpose. It is the intention of the congregation to establish and worship according to the Minhag Ashkenas. This, however, will be a matter of time, and the proper arrangements to procure a Hasan and Shochet will be made as soon as the funds of the congregation will allow.”
The original impetus behind creating the congregation was to establish a Jewish cemetery in Jackson. This was typical for new Jewish communities in the 19th century. The land they purchased for the cemetery was on State Street, where the current Beth Israel cemetery still resides in what is now the heart of central Jackson. Their initial plan to use the Orthodox Minhag Ashkenas, and hire a cantor and a kosher in order to maintain traditional religious practice. The congregation was incorporated on January 21, 1861. The first president was H. Goodman.
The impetus behind creating the congregation was to establish a Jewish cemetery in Jackson. This was usually the case with new Jewish communities in the 19th century, with the Jewish cemetery being founded before congregational worship. The land they purchased for the cemetery was on State Street, where the current Beth Israel cemetery still resides in what is now the heart of central Jackson. The fact that the founders planned to adopt the Orthodox Minhag Ashkenas, and that they hoped to be able to pay for a cantor and a kosher butcher shows that these early Jewish settlers intended to maintain some semblance of traditional religious practice.
By November of 1862, they had hired a chazzan, Mr. Oberndorfer, and reported that fifteen Jewish families lived in town. One of the first goals of the new congregation was to ensure that their children received an adequate Jewish education. They acquired land and built a modest wood frame schoolhouse, which they also used as a worship space. The building, located on the corner of South State and South streets was the first synagogue in the state of Mississippi. Later accounts mentioned an earlier synagogue that had been burned during the Northern occupation of Jackson during the Civil War, though there is no contemporary evidence of this. In October of 1867, the congregation advertised for a “Hazan, Schochet, and Teacher of German, English, French and Hebrew” to lead both the school and worship services.
These early days were not always harmonious. When Jewish immigrants from Poland came to Jackson after the Civil War, tensions developed between them and the earlier-settled German Jews. Apparently their numbers weren’t large enough to support two different synagogues, which was what usually happened in larger communities, so Beth Israel had to work through these tensions as best they could. In October of 1868, one congregant wrote to the Israelite, mentioning that there were about 50 Jews in Jackson, but that they couldn’t get along: “alas! The different nations of Europe have too many representatives here who are contending too patriotically for their nationality, and while between Bavarians and Polanders too wide a difference exists...We have, furthermore, two other factions, the ante bellum and the “since the war” residents, the former claiming they are more entitled to all the “blessed privileges” of a long residence in the State of Mississippi. Consequently…the work of progress is altogether paralyzed.”
One source of the conflict was over how to worship. While the congregation was founded as orthodox, a group of members wished to adopt reform. The above letter writer hoped for a future “when those who still fancy to pursue the mode of worship found expedient centuries ago, will give way to the Minhag America,” which was a new prayer book written by Isaac Mayer Wise, the leader of Reform Judaism in America. Minhag America represented an attempt to Americanize Jewish worship, adopting many changes from Reform Judaism.
By November of 1862, they had hired a chazzan, Mr. Oberndorfer, and reported that fifteen Jewish families lived in town. One of the first goals of the new congregation was to ensure that their children received an adequate Jewish education. They acquired land and built a modest wood frame schoolhouse, which they also used as a worship space. The building, located on the corner of South State and South streets was the first synagogue in the state of Mississippi. Later accounts mentioned an earlier synagogue that had been burned during the Northern occupation of Jackson during the Civil War, though there is no contemporary evidence of this. In October of 1867, the congregation advertised for a “Hazan, Schochet, and Teacher of German, English, French and Hebrew” to lead both the school and worship services.
These early days were not always harmonious. When Jewish immigrants from Poland came to Jackson after the Civil War, tensions developed between them and the earlier-settled German Jews. Apparently their numbers weren’t large enough to support two different synagogues, which was what usually happened in larger communities, so Beth Israel had to work through these tensions as best they could. In October of 1868, one congregant wrote to the Israelite, mentioning that there were about 50 Jews in Jackson, but that they couldn’t get along: “alas! The different nations of Europe have too many representatives here who are contending too patriotically for their nationality, and while between Bavarians and Polanders too wide a difference exists...We have, furthermore, two other factions, the ante bellum and the “since the war” residents, the former claiming they are more entitled to all the “blessed privileges” of a long residence in the State of Mississippi. Consequently…the work of progress is altogether paralyzed.”
One source of the conflict was over how to worship. While the congregation was founded as orthodox, a group of members wished to adopt reform. The above letter writer hoped for a future “when those who still fancy to pursue the mode of worship found expedient centuries ago, will give way to the Minhag America,” which was a new prayer book written by Isaac Mayer Wise, the leader of Reform Judaism in America. Minhag America represented an attempt to Americanize Jewish worship, adopting many changes from Reform Judaism.
By 1870, things had seemingly improved within the congregation. The catalyst was the hiring of their first rabbi, Reverend L. Wintner. He helped to heal the previous rifts and moved the congregation more toward Reform Judaism. One member wrote, in 1870, “when the Rev. L. Wintner came here … the congregation consisted of a handful of men, and the greatest indifference existed toward our religion, and now I am happy to say, that all Jewish inhabitants of this place are members of our congregation.” Another congregant’s report from June 10, 1870 claimed that “disputes that have heretofore existed, he has been the medium of pacifying, and we can work once more like a band of brothers in full harmony.”
Under Wintner’s leadership, the congregation adopted elements of Reform Judaism, including Friday night services in place of Saturday services and sermons given in English. During his Shavuot sermon, Rev. Wintner rejected what he called “antiquated prayers and ceremonies” that were repeated by rote, and called for development of the inner feeling of Judaism. He also introduced the new ritual of confirmation, which had been borrowed from Christianity and became a central ritual within American Reform Judaism. Confirmation was adopted in Jackson with little or no controversy, as one correspondent reported that it had been introduced “to the utmost satisfaction of every member of this congregation.”
In 1871, an outside observer, Rabbi Judah Wechsler of Columbus, Ohio, traveled to Jackson in 1871 and published his impressions of the congregation. He found 25 Jewish families and described the small school and house of worship used by the congregation. He also found continued conflict between Orthodox and Reform members.
Under Wintner’s leadership, the congregation adopted elements of Reform Judaism, including Friday night services in place of Saturday services and sermons given in English. During his Shavuot sermon, Rev. Wintner rejected what he called “antiquated prayers and ceremonies” that were repeated by rote, and called for development of the inner feeling of Judaism. He also introduced the new ritual of confirmation, which had been borrowed from Christianity and became a central ritual within American Reform Judaism. Confirmation was adopted in Jackson with little or no controversy, as one correspondent reported that it had been introduced “to the utmost satisfaction of every member of this congregation.”
In 1871, an outside observer, Rabbi Judah Wechsler of Columbus, Ohio, traveled to Jackson in 1871 and published his impressions of the congregation. He found 25 Jewish families and described the small school and house of worship used by the congregation. He also found continued conflict between Orthodox and Reform members.
Building a community:
One of the first goals of the new congregation was to ensure that their children received an adequate Jewish education. Meeting in a one-story schoolhouse on South State Street, the group started the first Jewish day school in Mississippi at a time when state public schools were nonexistent. By November of 1862, they had hired a Hazan, Mr. Oberndorfer, and reported that fifteen Jewish families lived in town.
In 1867, they acquired land and built a modest wood frame schoolhouse, which they also used as a worship space. The building, located on the corner of South State and South streets was the first synagogue built in the state of Mississippi. Later accounts mentioned an earlier synagogue that had been burned during the Northern occupation of Jackson during the Civil War, though there is no contemporary evidence of this.
One of the first goals of the new congregation was to ensure that their children received an adequate Jewish education. Meeting in a one-story schoolhouse on South State Street, the group started the first Jewish day school in Mississippi at a time when state public schools were nonexistent. By November of 1862, they had hired a Hazan, Mr. Oberndorfer, and reported that fifteen Jewish families lived in town.
In 1867, they acquired land and built a modest wood frame schoolhouse, which they also used as a worship space. The building, located on the corner of South State and South streets was the first synagogue built in the state of Mississippi. Later accounts mentioned an earlier synagogue that had been burned during the Northern occupation of Jackson during the Civil War, though there is no contemporary evidence of this.
Conflicts in the early community:
These early days were not always harmonious. When Jewish immigrants from Poland came to Jackson after the Civil War, tensions developed between them and the earlier-settled German Jews. Their numbers weren’t large enough to support two different synagogues, so Beth Israel had to work through these tensions as best they could. In October of 1868, one congregant wrote to the Israelite, mentioning that there were about 50 Jews in Jackson, but that they couldn’t get along:
alas! The different nations of Europe have too many representatives here who are contending too patriotically…for their nationality, and while between Bavarians and Polanders too wide a difference exists...We have, furthermore, two other factions, the ante bellum and the ‘since the war’ residents, the former claiming they are more entitled to all the ‘blessed privileges’ of a long residence in the State of Mississippi. Consequently…the work of progress is altogether paralyzed.”
One source of the conflict was over how to worship. While the congregation was founded as orthodox, a group of members wished to adopt reform. The above letter writer hoped for a future “when those who still fancy to pursue the mode of worship found expedient centuries ago, will give way to the Minhag America,” which was a new prayer book written by Isaac Mayer Wise, the leader of Reform Judaism in America. Minhag America represented an attempt to Americanize Jewish worship, adopting many changes from Reform Judaism.
By 1870, things had seemingly improved within the congregation. The catalyst was the hiring of their first rabbi, Reverend L. Wintner. He helped to heal the previous rifts and moved the congregation more toward Reform Judaism. One member wrote, in 1870, “when the Rev. L. Wintner came here…the congregation consisted of a handful of men, and the greatest indifference existed toward our religion, and now I am happy to say, that all Jewish inhabitants of this place are members of our congregation.” Another congregant’s report from June 10, 1870 claimed that, “Disputes that have heretofore existed, he has been the medium of pacifying, and we can work once more like a band of brothers in full harmony.”
This harmony was a bit overstated as members continues to disagree over matters of religious ritual. For example, when one member’s young son dude in 1870, he refused to follow traditional Jewish burial customs. The father buried his son in a Christian cemetery with a Methodist minister officiating the ceremony. Over time with the help of Wintner’s leadership, the congregation adopted elements of Reform Judaism, including Friday night services in place of Saturday services and sermons given in English. During his Shavuot sermon, Rev. Wintner rejected what he called “antiquated prayers and ceremonies” that were repeated by rote, and called for development of the inner feeling of Judaism. He also introduced the new ritual of confirmation, which had been borrowed from Christianity and became a central ritual within American Reform Judaism. Confirmation was adopted in Jackson with little or no controversy, as one correspondent reported that it had been introduced “to the utmost satisfaction of every member of this congregation.”
In 1871, an outside observer, Rabbi Judah Wechsler of Columbus, Ohio, traveled to Jackson in 1871 and published his impressions of the congregation. He found 25 Jewish families and described the small school and house of worship used by the congregation. He remarked that Jackson was quite small for a state capital, noting that the “capitol looked more like a courthouse than a statehouse. Mississippi struck him as a bit unusual. In one instance, he went to explore a room in his hotel marked the “ladies parlor.” When he peeked in on a Sunday morning, he found hogs promenading around the room, “You have thus an idea of what ladies parlours mean at the capitol of the state of Mississippi.”
He found continued conflict between Orthodox and Reform members. Rabbi Wechsler reported:
[T]here is not that bond of harmony and unity existing among the congregation which ought to prevail to perpetuate the cause of our glorious religion…the good orthodox members, who are opposed to every reform movement, and who wish to have a divine worhip carried on as in good old Poland or elsewhere, can be pious enough and please God perhaps better by their inactivity, as they vainly suppose. But I hope and trust better counsil will prevail, and that for the sake of the children and children’s children the congregation will be kept up, a minister maintained, that we may be enabled to report good tidings of our coreligionists of Jackson.
These early days were not always harmonious. When Jewish immigrants from Poland came to Jackson after the Civil War, tensions developed between them and the earlier-settled German Jews. Their numbers weren’t large enough to support two different synagogues, so Beth Israel had to work through these tensions as best they could. In October of 1868, one congregant wrote to the Israelite, mentioning that there were about 50 Jews in Jackson, but that they couldn’t get along:
alas! The different nations of Europe have too many representatives here who are contending too patriotically…for their nationality, and while between Bavarians and Polanders too wide a difference exists...We have, furthermore, two other factions, the ante bellum and the ‘since the war’ residents, the former claiming they are more entitled to all the ‘blessed privileges’ of a long residence in the State of Mississippi. Consequently…the work of progress is altogether paralyzed.”
One source of the conflict was over how to worship. While the congregation was founded as orthodox, a group of members wished to adopt reform. The above letter writer hoped for a future “when those who still fancy to pursue the mode of worship found expedient centuries ago, will give way to the Minhag America,” which was a new prayer book written by Isaac Mayer Wise, the leader of Reform Judaism in America. Minhag America represented an attempt to Americanize Jewish worship, adopting many changes from Reform Judaism.
By 1870, things had seemingly improved within the congregation. The catalyst was the hiring of their first rabbi, Reverend L. Wintner. He helped to heal the previous rifts and moved the congregation more toward Reform Judaism. One member wrote, in 1870, “when the Rev. L. Wintner came here…the congregation consisted of a handful of men, and the greatest indifference existed toward our religion, and now I am happy to say, that all Jewish inhabitants of this place are members of our congregation.” Another congregant’s report from June 10, 1870 claimed that, “Disputes that have heretofore existed, he has been the medium of pacifying, and we can work once more like a band of brothers in full harmony.”
This harmony was a bit overstated as members continues to disagree over matters of religious ritual. For example, when one member’s young son dude in 1870, he refused to follow traditional Jewish burial customs. The father buried his son in a Christian cemetery with a Methodist minister officiating the ceremony. Over time with the help of Wintner’s leadership, the congregation adopted elements of Reform Judaism, including Friday night services in place of Saturday services and sermons given in English. During his Shavuot sermon, Rev. Wintner rejected what he called “antiquated prayers and ceremonies” that were repeated by rote, and called for development of the inner feeling of Judaism. He also introduced the new ritual of confirmation, which had been borrowed from Christianity and became a central ritual within American Reform Judaism. Confirmation was adopted in Jackson with little or no controversy, as one correspondent reported that it had been introduced “to the utmost satisfaction of every member of this congregation.”
In 1871, an outside observer, Rabbi Judah Wechsler of Columbus, Ohio, traveled to Jackson in 1871 and published his impressions of the congregation. He found 25 Jewish families and described the small school and house of worship used by the congregation. He remarked that Jackson was quite small for a state capital, noting that the “capitol looked more like a courthouse than a statehouse. Mississippi struck him as a bit unusual. In one instance, he went to explore a room in his hotel marked the “ladies parlor.” When he peeked in on a Sunday morning, he found hogs promenading around the room, “You have thus an idea of what ladies parlours mean at the capitol of the state of Mississippi.”
He found continued conflict between Orthodox and Reform members. Rabbi Wechsler reported:
[T]here is not that bond of harmony and unity existing among the congregation which ought to prevail to perpetuate the cause of our glorious religion…the good orthodox members, who are opposed to every reform movement, and who wish to have a divine worhip carried on as in good old Poland or elsewhere, can be pious enough and please God perhaps better by their inactivity, as they vainly suppose. But I hope and trust better counsil will prevail, and that for the sake of the children and children’s children the congregation will be kept up, a minister maintained, that we may be enabled to report good tidings of our coreligionists of Jackson.
A new Rabbi and a new building:
Rabbi Jospeh Gluck replaced Wintner, serving the congregation from 1874 to 1876. At the beginning of his tenure in 1874, the congregation’s wood frame building burned down in 1874. The Weekly Clarion reported that the fire was believed to be the work of an incendiary. In 1875, they built a new brick building on the old site, which served the congregation until 1940. The new synagogue was small, measuring 54 by 34 feet but had two stories. The second floor housed the sanctuary, while the lower floor had two rooms which were used as classrooms. The sanctuary could seat 300 worshipers in its solid walnut pews.
In 1875, the congregation formalized its adherence to Reform Judaism by joining the Union of American Hebrew Congregations. In 1876, Beth Israel hired N.J. Benson as their spiritual leader, though he only stayed in Jackson for a year. After he left, the congregation began to discuss the possibility of sharing a part-time rabbi with other Jewish congregations in the area, but the plan was never put into place.
Rabbi Jospeh Gluck replaced Wintner, serving the congregation from 1874 to 1876. At the beginning of his tenure in 1874, the congregation’s wood frame building burned down in 1874. The Weekly Clarion reported that the fire was believed to be the work of an incendiary. In 1875, they built a new brick building on the old site, which served the congregation until 1940. The new synagogue was small, measuring 54 by 34 feet but had two stories. The second floor housed the sanctuary, while the lower floor had two rooms which were used as classrooms. The sanctuary could seat 300 worshipers in its solid walnut pews.
In 1875, the congregation formalized its adherence to Reform Judaism by joining the Union of American Hebrew Congregations. In 1876, Beth Israel hired N.J. Benson as their spiritual leader, though he only stayed in Jackson for a year. After he left, the congregation began to discuss the possibility of sharing a part-time rabbi with other Jewish congregations in the area, but the plan was never put into place.
Growing pains in postbellum Jackson:
Despite its impressive building, the small community was prone to inactivity during its early years. In 1879, Charles Wessolowsky, a correspondent for the Atlanta based Jewish South newspaper and organizer for B’nai B’rith, visited Jackson as part of his southern tour. He noted there were 12 Jewish families, numbering about 75 people in all. He was shocked to find that without rabbinic leadership, Beth Israel’s religious school had been disbanded. When he tried to attend Friday night services, “to our great regret [I] found the attendance so slim that no services were held.” He noted that they did hold High Holiday services and as the 19th century came to a close, a faithful nucleus of religionists emerged to lead the congregation. By 1880, a religious school was reinstated under the direction of Annie and Jennie Winslow.
Despite its impressive building, the small community was prone to inactivity during its early years. In 1879, Charles Wessolowsky, a correspondent for the Atlanta based Jewish South newspaper and organizer for B’nai B’rith, visited Jackson as part of his southern tour. He noted there were 12 Jewish families, numbering about 75 people in all. He was shocked to find that without rabbinic leadership, Beth Israel’s religious school had been disbanded. When he tried to attend Friday night services, “to our great regret [I] found the attendance so slim that no services were held.” He noted that they did hold High Holiday services and as the 19th century came to a close, a faithful nucleus of religionists emerged to lead the congregation. By 1880, a religious school was reinstated under the direction of Annie and Jennie Winslow.
The struggle for a permanent Rabbi:
During its first seventy years, the congregation often went through long stretches without a full-time rabbi, relying on lay leaders and student rabbis. These included Isadore Strauss, Aaron Lehman, and Laz Kahn. Few their early rabbis stayed very long. They included Reverend S. Meter, Dr. Nachman J. Benson , Dr. Jacob H. Kaplan, and A. Levy. This was especially the case with Rabbi Louis Schreiber, who arrived in 1915. Rabbi Schreiber was quite a polarizing figure, and by 1916 had been fired for grossly insulting and hurting the feelings of Beth Israel members. The congregation bought him a train ticket to Philadelphia to help him on his way.
During its first seventy years, the congregation often went through long stretches without a full-time rabbi, relying on lay leaders and student rabbis. These included Isadore Strauss, Aaron Lehman, and Laz Kahn. Few their early rabbis stayed very long. They included Reverend S. Meter, Dr. Nachman J. Benson , Dr. Jacob H. Kaplan, and A. Levy. This was especially the case with Rabbi Louis Schreiber, who arrived in 1915. Rabbi Schreiber was quite a polarizing figure, and by 1916 had been fired for grossly insulting and hurting the feelings of Beth Israel members. The congregation bought him a train ticket to Philadelphia to help him on his way.
A growing population and a new building:
By 1919, Beth Israel was shrinking with only 24 members, down from 37 twelve years earlier. Only 10 students were in the religious school. Shabbat services were held on Friday nights only. But over the next decade, Beth Israel doubled in the 1920s, reaching more than 41 contributing families by 1930.
In 1929, Beth Israel finally began to enjoy more stability in its rabbis with the arrival of Meyer Lovitt, who served the congregation for 25 years. As early as 1926, the members of Beth Israel began to discuss building a new synagogue. Many of them had moved away from South State street neighborhood, where the Jewish community had been concentrated when the temple had been built. It took the congregation several years to be in a financial position to build a new synagogue and sell the old building. When the State street temple was finally sold in 1940, it was the oldest religious structure still use in the city. Unfortunately, the building was torn down soon after the sale. The Jackson Daily News in 1940 wrote:
The synagogue has indeed been a testimonial to the faith of an early Jackson congregation. But Jackson must grow, and the process is not without pains. Not the least of these is the nostalgic loss of a landmark such as Temple Beth-Israel.
The congregation selected land on Woodrow Wilson Boulevard, purchasing it from the state of Mississippi. After it sold the State street temple, the congregation was homeless. In the interim, the congregation met at the Shrine Temple and Galloway Methodist Church. Beth Israel’s home was ready in 1941. The brick and tile building was 100 by 36 feet in size. The new building included six religious school rooms, a social hall, kitchen and a small stage. At the dedication in January of 1942, Christian ministers were special guests along with Jackson’s Mayor. These are important examples of the close interfaith relationships Jackson Jews enjoyed. The main speaker at the dedication was Rabbi Julian Feibelman of Temple Sinai in New Orleans, who was a Jackson native and the first Mississippi Jew to attend Hebrew Union College. The service ended with all attendees singing the song “America.
By 1919, Beth Israel was shrinking with only 24 members, down from 37 twelve years earlier. Only 10 students were in the religious school. Shabbat services were held on Friday nights only. But over the next decade, Beth Israel doubled in the 1920s, reaching more than 41 contributing families by 1930.
In 1929, Beth Israel finally began to enjoy more stability in its rabbis with the arrival of Meyer Lovitt, who served the congregation for 25 years. As early as 1926, the members of Beth Israel began to discuss building a new synagogue. Many of them had moved away from South State street neighborhood, where the Jewish community had been concentrated when the temple had been built. It took the congregation several years to be in a financial position to build a new synagogue and sell the old building. When the State street temple was finally sold in 1940, it was the oldest religious structure still use in the city. Unfortunately, the building was torn down soon after the sale. The Jackson Daily News in 1940 wrote:
The synagogue has indeed been a testimonial to the faith of an early Jackson congregation. But Jackson must grow, and the process is not without pains. Not the least of these is the nostalgic loss of a landmark such as Temple Beth-Israel.
The congregation selected land on Woodrow Wilson Boulevard, purchasing it from the state of Mississippi. After it sold the State street temple, the congregation was homeless. In the interim, the congregation met at the Shrine Temple and Galloway Methodist Church. Beth Israel’s home was ready in 1941. The brick and tile building was 100 by 36 feet in size. The new building included six religious school rooms, a social hall, kitchen and a small stage. At the dedication in January of 1942, Christian ministers were special guests along with Jackson’s Mayor. These are important examples of the close interfaith relationships Jackson Jews enjoyed. The main speaker at the dedication was Rabbi Julian Feibelman of Temple Sinai in New Orleans, who was a Jackson native and the first Mississippi Jew to attend Hebrew Union College. The service ended with all attendees singing the song “America.
The boom years:
World War II and the later baby boom would prove to be a turning point for Beth Israel. As Jackson grew in the post-war era, Beth Israel nearly tripled in size, reaching 150 families by 1962. Beth Israel was now one of the largest congregations in the state as Jackson emerged as a center for Jewish life in Mississippi. It was not long before Beth Israel outgrew its new temple. In 1955, the congregation added five classrooms to handle increased enrollment in the temple Sunday school
Rabbi Lovitt helped to lead the community into a brighter future. During his time, Rabbi Lovitt represented the Jewish community in numerous charitable and civic organizations, including the Community Chest, the Red Cross, and the Rotary Club. As spiritual leader of Beth Israel, he confirmed 66 children and married 28 couples. When Rabbi Lovitt retired in 1954, the congregation held a testimonial dinner is his honor and gave him a new Chevrolet Bel-Air sedan as a going away present.
Rabbi Lovitt was replaced in 1954 by Toronto-native Perry Nussbaum. Nussbaum served several small congregations before moving to Jackson. A friend had convinced him that the job would be east. The city was nice, he was told, and people in the South respected their clergymen. “Go to Jackson,” this colleague said, “you’ll like it. Take your wife and daughter down there, and drink mint juleps the rest of your life. Little did he know that his tenure would come to be shaped by the unfolding struggle over Civil Rights.
World War II and the later baby boom would prove to be a turning point for Beth Israel. As Jackson grew in the post-war era, Beth Israel nearly tripled in size, reaching 150 families by 1962. Beth Israel was now one of the largest congregations in the state as Jackson emerged as a center for Jewish life in Mississippi. It was not long before Beth Israel outgrew its new temple. In 1955, the congregation added five classrooms to handle increased enrollment in the temple Sunday school
Rabbi Lovitt helped to lead the community into a brighter future. During his time, Rabbi Lovitt represented the Jewish community in numerous charitable and civic organizations, including the Community Chest, the Red Cross, and the Rotary Club. As spiritual leader of Beth Israel, he confirmed 66 children and married 28 couples. When Rabbi Lovitt retired in 1954, the congregation held a testimonial dinner is his honor and gave him a new Chevrolet Bel-Air sedan as a going away present.
Rabbi Lovitt was replaced in 1954 by Toronto-native Perry Nussbaum. Nussbaum served several small congregations before moving to Jackson. A friend had convinced him that the job would be east. The city was nice, he was told, and people in the South respected their clergymen. “Go to Jackson,” this colleague said, “you’ll like it. Take your wife and daughter down there, and drink mint juleps the rest of your life. Little did he know that his tenure would come to be shaped by the unfolding struggle over Civil Rights.
The congregation during the Civil Rights years:
By the time Beth Israel celebrated its centennial in January of 1961, the congregation was thriving. Governor Ross Barnett made quite a stir at the celebration when he announced to the crowd that he was happy to appear before “this fine Christian gathering.” During his remarks, Barnett referred several times to his “Christian audience.” His error made the national news and it would not be the last time Mississippi’s segregationist governor would make headlines. Barnett and other political leaders in the state mobilized to stop court-ordered integration. The resulting Civil Rights Movement would put Mississippi in the national spotlight and the members of Beth Israel and Rabbi Perry Nussbaum in a difficult position.
Rabbi Nussbaum arrived the same year as the Supreme Court’s landmark Brown v. Board decision, Though he was morally appalled by Mississippi’s system of racial discrimination, Rabbi Nussbaum faced a congregation that largely did not want to challenge the status quo and wished their rabbi to remain quiet on the issue. At first, Nussbaum avoided getting involved in the burgeoning civil rights movement, though he did occasionally sermonize on the issue.
In the summer of 1961, waves of freedom riders arrived in Jackson protesting segregation in interstate bus travel. These activists, many of whom were Jewish, were arrested and sent to Parchman State Prison. Nussbaum tried to organize the state’s rabbis to visit these Jewish protestors regularly, but none of his colleagues would agree to do it. Nussbaum shouldered this burden himself, driving 150 miles each way once a week to visit them, deliver personal supplies and cigarettes, and lead a short worship service. He also took down the names and addresses of the activists’ families and wrote them letters assuring them that their sons and daughters were okay.
As the backlash against civil rights activism became more violent in Mississippi, Nussbaum became more outspoken. In 1964, he helped found the Committee of Concern, an interracial group of ministers that sought to raise money to rebuild black churches that had been bombed or burned by white supremacists. At the dedication of Beth Israel’s new temple in 1967, both black and white ministers participated. On September 18, 1967, Nussbaum’s own house of worship was bombed by local Ku Klux Klan members. Two months later, the same group bombed Nussbaum’s home. Though the rabbi was home with his wife at the time, no one was seriously hurt. Nussbaum, who for years had been discretely involved in civil rights activities, went public to castigate the KKK and white segregationist groups. These bombings also helped to galvanize Jackson’s white community, who realized that resistance to integration had gone too far. Since then, members of Beth Israel have played a vital part in building a more racially just society in Jackson.
By the time Beth Israel celebrated its centennial in January of 1961, the congregation was thriving. Governor Ross Barnett made quite a stir at the celebration when he announced to the crowd that he was happy to appear before “this fine Christian gathering.” During his remarks, Barnett referred several times to his “Christian audience.” His error made the national news and it would not be the last time Mississippi’s segregationist governor would make headlines. Barnett and other political leaders in the state mobilized to stop court-ordered integration. The resulting Civil Rights Movement would put Mississippi in the national spotlight and the members of Beth Israel and Rabbi Perry Nussbaum in a difficult position.
Rabbi Nussbaum arrived the same year as the Supreme Court’s landmark Brown v. Board decision, Though he was morally appalled by Mississippi’s system of racial discrimination, Rabbi Nussbaum faced a congregation that largely did not want to challenge the status quo and wished their rabbi to remain quiet on the issue. At first, Nussbaum avoided getting involved in the burgeoning civil rights movement, though he did occasionally sermonize on the issue.
In the summer of 1961, waves of freedom riders arrived in Jackson protesting segregation in interstate bus travel. These activists, many of whom were Jewish, were arrested and sent to Parchman State Prison. Nussbaum tried to organize the state’s rabbis to visit these Jewish protestors regularly, but none of his colleagues would agree to do it. Nussbaum shouldered this burden himself, driving 150 miles each way once a week to visit them, deliver personal supplies and cigarettes, and lead a short worship service. He also took down the names and addresses of the activists’ families and wrote them letters assuring them that their sons and daughters were okay.
As the backlash against civil rights activism became more violent in Mississippi, Nussbaum became more outspoken. In 1964, he helped found the Committee of Concern, an interracial group of ministers that sought to raise money to rebuild black churches that had been bombed or burned by white supremacists. At the dedication of Beth Israel’s new temple in 1967, both black and white ministers participated. On September 18, 1967, Nussbaum’s own house of worship was bombed by local Ku Klux Klan members. Two months later, the same group bombed Nussbaum’s home. Though the rabbi was home with his wife at the time, no one was seriously hurt. Nussbaum, who for years had been discretely involved in civil rights activities, went public to castigate the KKK and white segregationist groups. These bombings also helped to galvanize Jackson’s white community, who realized that resistance to integration had gone too far. Since then, members of Beth Israel have played a vital part in building a more racially just society in Jackson.
Jewish organizations:
While Beth Israel has been the central institution in Jackson's Jewish history, other Jewish organizations left a mark on the community as well. In 1873, the Manassah Lodge of B’nai B’rith was founded with its first president E. Steinberf. Others who assisted Steinberf included Vice President J. Hurst, Moderator Isadore Strauss, Treasurer Elias Bloom, and Secretary Gus Ascher. S. Schwartz, John Hart, and Isadore Strauss were also trustees of the B’nai Brith Lodge in addition to their leadership contributions at Beth Israel. Over the years, many Beth Israel members became active in the regional leadership of B’nai B’rith. In recent decades, like many B’nai B’rith chapters throughout the country, the Jackson lodge has become inactive.
Originating from Jackson’s Ladies’ Aid Society in 1907, Beth Israel’s Sisterhood has been strong for years and remains today the most active temple organization. Mrs. A.H. Schwartz, the first president, filled the office for more than twenty years. During World War I, the group rolled bandages and acted as a sewing center for the American Red Cross. They performed similar duties during World War II in addition to feeding local servicemen who used the synagogue as a social hall when present in Jackson. During the Great Depression, the women started a soup kitchen to help those in need. For over forty years, the Beth Israel Sisterhood has run its annual Bazaar, which attracts hundreds of people from Jackson who come to the temple to eat homemade Jewish food. The Bazaar raises money for an array of local charities.
The sisterhood was also instrumental in starting the temple youth group. In 1939, the women of Beth Israel helped start the Jackson Temple League, which brought local young adults together to take part in social and community service activities. From this early formation, the Jackson Federation of Temple Youth became a part of the National Federation of Temple Youth. The youth group remains active today within the Southern Region of NFTY.
A Tikkun Olam Committee was revitalized in 2004 under the leadership of congregant Dana Larkin. Since that time, the committee has advocated social justice by spearheading Beth Israel’s involvement in community projects such as Habitat for Humanity, the annual Festival of Faiths and projects with different religious communities. In 2008, Beth Israel became an adopter of McLeod Elementary School, providing volunteers for reaching days and teacher appreciation ceremonies. In the summers, the Tikkun Olam Committee, along with the congregation, hosts high school students participating in the Operation Understanding. They provide home hospitality and programming for this group of African American and Jewish students from Philadelphia, PA. For the 50th anniversary of the Freedom Rides, Beth Israel joined the citywide commemoration by hosting a program honoring the returning Freedom Riders and their commitment to civil rights.
While Beth Israel has been the central institution in Jackson's Jewish history, other Jewish organizations left a mark on the community as well. In 1873, the Manassah Lodge of B’nai B’rith was founded with its first president E. Steinberf. Others who assisted Steinberf included Vice President J. Hurst, Moderator Isadore Strauss, Treasurer Elias Bloom, and Secretary Gus Ascher. S. Schwartz, John Hart, and Isadore Strauss were also trustees of the B’nai Brith Lodge in addition to their leadership contributions at Beth Israel. Over the years, many Beth Israel members became active in the regional leadership of B’nai B’rith. In recent decades, like many B’nai B’rith chapters throughout the country, the Jackson lodge has become inactive.
Originating from Jackson’s Ladies’ Aid Society in 1907, Beth Israel’s Sisterhood has been strong for years and remains today the most active temple organization. Mrs. A.H. Schwartz, the first president, filled the office for more than twenty years. During World War I, the group rolled bandages and acted as a sewing center for the American Red Cross. They performed similar duties during World War II in addition to feeding local servicemen who used the synagogue as a social hall when present in Jackson. During the Great Depression, the women started a soup kitchen to help those in need. For over forty years, the Beth Israel Sisterhood has run its annual Bazaar, which attracts hundreds of people from Jackson who come to the temple to eat homemade Jewish food. The Bazaar raises money for an array of local charities.
The sisterhood was also instrumental in starting the temple youth group. In 1939, the women of Beth Israel helped start the Jackson Temple League, which brought local young adults together to take part in social and community service activities. From this early formation, the Jackson Federation of Temple Youth became a part of the National Federation of Temple Youth. The youth group remains active today within the Southern Region of NFTY.
A Tikkun Olam Committee was revitalized in 2004 under the leadership of congregant Dana Larkin. Since that time, the committee has advocated social justice by spearheading Beth Israel’s involvement in community projects such as Habitat for Humanity, the annual Festival of Faiths and projects with different religious communities. In 2008, Beth Israel became an adopter of McLeod Elementary School, providing volunteers for reaching days and teacher appreciation ceremonies. In the summers, the Tikkun Olam Committee, along with the congregation, hosts high school students participating in the Operation Understanding. They provide home hospitality and programming for this group of African American and Jewish students from Philadelphia, PA. For the 50th anniversary of the Freedom Rides, Beth Israel joined the citywide commemoration by hosting a program honoring the returning Freedom Riders and their commitment to civil rights.
A third temple and a bright future:
In 1967, Beth Israel moved to its present home on Old Canton Road. It also continues to enjoy the services of a full-time rabbi. Since Rabbi Nussbaum’s retirement in 1973, the following rabbis have served the congregation: Richard Birnholz; Mark Goodman; Eric Gurvis; Steve Engel; Jim Egolf; Valerie Cohen and Ted Riter.
Under congregation sponsorship, the first two Russian immigrant families were brought to Jackson in 1980; another came in 1989, and another in 1993. The Berman family helped to bring a Holocaust Torah from Czechoslovakia in 1993. They were inspired to seek one out after visited a synagogue in Long Island that had one. Through their research, they found over 1700 Torahs confiscated and housed at Westminster Synagogue in London. When the Torah arrived at the Jackson airport, a service held at the airport; a Czechoslovakian couple from the original congregation helped to lead services. Mrs. Gerda Weissman Klein, a survivor who wrote two books, Promise of a new Spring and All But My life, came to speak at the dedication.
Today Beth Israel is a vibrant center of Jewish life in Mississippi’s capital city. Beth Israel continues to grow boasting over 200 member families. It remains the only Jewish congregation in Jackson and serves members from diverse religious backgrounds. With an active sisterhood and brotherhood, a dedicated Tikkun Olam committee and a thriving preschool and religious school, Beth Israel continues to serve as the spiritual home for Jews in central Mississippi. Most every day of the week, one can enter its doors and find activity, from Hebrew school, weekly adult education programs, and BITY meetings, to numerous special concerts and programs. While the path has not always been easy, throughout its 150 years of history, the members of Beth Israel persevered and worked to ensure that Judaism remains alive in a small southern city far away from the religious and cultural centers of American Jewish life. The congregation’s vitality today is a testament to the congregation’s commitment to preserving their precious legacy for future generation of Jackson Jews.
In 1967, Beth Israel moved to its present home on Old Canton Road. It also continues to enjoy the services of a full-time rabbi. Since Rabbi Nussbaum’s retirement in 1973, the following rabbis have served the congregation: Richard Birnholz; Mark Goodman; Eric Gurvis; Steve Engel; Jim Egolf; Valerie Cohen and Ted Riter.
Under congregation sponsorship, the first two Russian immigrant families were brought to Jackson in 1980; another came in 1989, and another in 1993. The Berman family helped to bring a Holocaust Torah from Czechoslovakia in 1993. They were inspired to seek one out after visited a synagogue in Long Island that had one. Through their research, they found over 1700 Torahs confiscated and housed at Westminster Synagogue in London. When the Torah arrived at the Jackson airport, a service held at the airport; a Czechoslovakian couple from the original congregation helped to lead services. Mrs. Gerda Weissman Klein, a survivor who wrote two books, Promise of a new Spring and All But My life, came to speak at the dedication.
Today Beth Israel is a vibrant center of Jewish life in Mississippi’s capital city. Beth Israel continues to grow boasting over 200 member families. It remains the only Jewish congregation in Jackson and serves members from diverse religious backgrounds. With an active sisterhood and brotherhood, a dedicated Tikkun Olam committee and a thriving preschool and religious school, Beth Israel continues to serve as the spiritual home for Jews in central Mississippi. Most every day of the week, one can enter its doors and find activity, from Hebrew school, weekly adult education programs, and BITY meetings, to numerous special concerts and programs. While the path has not always been easy, throughout its 150 years of history, the members of Beth Israel persevered and worked to ensure that Judaism remains alive in a small southern city far away from the religious and cultural centers of American Jewish life. The congregation’s vitality today is a testament to the congregation’s commitment to preserving their precious legacy for future generation of Jackson Jews.
Sources:
“Beth Israel Congregation—the First 125 years.” (Jackson: 1986).
“Beth Israel 150th Anniversary: 1886-2011” (Jackson: 2011).
Graham, Charlotte. “Sisterhood Bazaar.” The Clarion Ledger March 16, 2002
“Jackson and Summit.” The American Israelite. Nov. 14, 1862.
“Jackson Cong. Org.” The American Israelite. June 7, 1860.
“Jackson, Renovation of Temple.” The American Israelite. Nov. 18, 1870.
“Jackson and South – Religious activities described American Israelite.” The American Israelite. June 19, 1870.
“Jackson, Temple Dedication” The American Israelite. June 25, 1875
“Letter to the Editor.” The American Israelite. Oct. 16, 1868.
McCain, William D. The Story of Jackson. Jackson: J.F. Hyer Publishing Company, 1953, v. 1.
Wechsler, Judah “A Trip down South.” The American Israelite. Sept. 6, 1871.
Minute Books of Beth Israel Congregation, June 18, 1916. Jackson Mississippi File. Institute of Southern Jewish Life Archives.
Orkin, Celeste. “About Beth Israel.” The Mississippi Jewish Record. April 1998.
Power, Power. “Pages from an Old Scrap Book,” Jackson Daily News. March 2, 1947.
“Winter introduces confirmation services.” The American Israelite. June 17, 1870
“Beth Israel Congregation—the First 125 years.” (Jackson: 1986).
“Beth Israel 150th Anniversary: 1886-2011” (Jackson: 2011).
Graham, Charlotte. “Sisterhood Bazaar.” The Clarion Ledger March 16, 2002
“Jackson and Summit.” The American Israelite. Nov. 14, 1862.
“Jackson Cong. Org.” The American Israelite. June 7, 1860.
“Jackson, Renovation of Temple.” The American Israelite. Nov. 18, 1870.
“Jackson and South – Religious activities described American Israelite.” The American Israelite. June 19, 1870.
“Jackson, Temple Dedication” The American Israelite. June 25, 1875
“Letter to the Editor.” The American Israelite. Oct. 16, 1868.
McCain, William D. The Story of Jackson. Jackson: J.F. Hyer Publishing Company, 1953, v. 1.
Wechsler, Judah “A Trip down South.” The American Israelite. Sept. 6, 1871.
Minute Books of Beth Israel Congregation, June 18, 1916. Jackson Mississippi File. Institute of Southern Jewish Life Archives.
Orkin, Celeste. “About Beth Israel.” The Mississippi Jewish Record. April 1998.
Power, Power. “Pages from an Old Scrap Book,” Jackson Daily News. March 2, 1947.
“Winter introduces confirmation services.” The American Israelite. June 17, 1870