American Jewish Archives Journal, Vol 44, No. 01 (1992)

174 American Jewish Archives
cially in the Caribbean. These practices undoubtedly reflected the tra-
dition of the Hapsburg rulers of Spain.
The dignity of the Sephardic service, led by a hazzan, made it the
early American way of worship. Sermons in the vernacular were first
introduced by Isaac Leeser in 1830 over great objections from his
Philadelphia congregation. The hazzan's English title of "reader" or
"minister" and his role as preacher and pastor were modeled on the
dominant Protestant mode. All these patterns became standard for
the American synagogue by the time of the German immigration of
the 1840s~ whose ordained rabbis were forced to accept the estab-
lished customs, but differentiated themselves from the hazzan by
being dubbed "Reverend Doctor."
The majority of the Sephardic congregations kept careful vital
records-births, marriages, and deaths. Even though some of these
have been destmyed through fires or natural disasters, enough records
have survived to make it possible for us to recapture the names of
most of the Sephardim in the communities we have mentioned.
Those Sephardim who left Portugal for the freedom of Holland,
England, and America were far more comfortable with Christian
neighbors than their ghettoized Ashkenazic counterparts. As a conse-
quence, while strongly observing the protocols established by their
synagogues, the Sephardim were often lax in keeping kashrut and
other ritual observances at home.
A mystique of elitism developed around the Sephardim that led
Ashkenazim to join their congregations, and many a latter-day Jew
laid claim to Sephardic origins. The East European masses that came
to America after 1880 evidently shared this feeling, for a number of
the small ghetto synagogues they organized labeled themselves
Anshei Sfarad ("Men of Spain").'"
Sources for Lists of Sephardic Jms in Each Community
(Bibliographic details on works cited will be found in the notes.)
BRAZIL: Wiznitzer, Jews in Colonial Brazil, pp. 137 f.; amended in I.
S. Emmanuel, "Seventeenth-Century Brazilian Jewry: A Critical
Review," American Jewish Archives 14 (April 1962): 32 ff.