American Jewish Archives Journal, Volume 64, Numbers 1 & 2

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113Louisiana, Vol. 12, p. 80, R.G. Dun & Co. Collection, Baker Library Historical Collections, Harvard Business School. 114 “Executor’s Notice,” The World, New York (27 December 1872): 8, col. 6; digital image, Thomas Tryniski, Old Fulton NY Post Cards, http://www.fultonhistory.org (accessed 11 September 2011), Teri D. Tillman, email to author, 13 September 2011. 115JWA, 19. 116 “Isaac Meyer,” New York Times, 4 December 1882; digital image, http://www.ancestry.com (accessed 11 September 2011), Historical Newspapers Collection, Teri D. Tillman, email to author, 13 September 2011. 117Louisiana, Vol. 16, p. 229, R.G. Dun & Co. Collection, Baker Library Historical Collections, Harvard Business School. 118JWA, 12, 16; Turitz and Turitz, 15–16, 32. 119Mississippi, Vol. 2, p. 100, R.G. Dun & Co. Collection, Baker Library Historical Collections, Harvard Business School. This is the second “Frank” entry on the page, at the bottom. 120Mississippi, Vol. 2, p. 100, R.G. Dun & Co. Collection, Baker Library Historical Collections, Harvard Business School. 121Ibid., 120. 122Ibid., 170. 123Ibid., Beginning Insert B- Henry Frank. 124Ibid., 148. 125Ibid., 129. 126Ibid., 148. 127Turitz and Turitz, 16. 128JWA 20, 22, 22½. 136 • American Jewish Archives Journal
The Debate on Slavery: David Einhorn and the Jewish Political Turn Robert F. Southard On the eve of the Civil War, President James Buchanan called for a national day of “humiliation, fasting, and prayer.” In response, the prominent New York rabbi, Rev. Morris Raphall (1798–1868), delivered an address that reiterated his defense of slavery as biblically permitted, among other things, by the curse of Ham. Raphall’s sermon, “The Bible View of Slavery,” significantly divided Reform rabbis. Rabbi Isaac Mayer Wise in Cincinnati, for example, dismissed the curse of Ham as a precedent and chose not to consider it as a possible halachic basis for slavery. Although he Image of David Einhorn (1809– opposed a westward expansion of slavery, Wise 1879) from his Selected Sermons and Addresses, edited by K. Kohler made a political case for accepting slavery in those states where it already existed. Rabbi David Einhorn had a very different response. Einhorn, who had emigrated from the German states in 1855, was the first spiritual leader of Har Sinai Congregation in Baltimore, Maryland—a slave state. In a sermon delivered from his bimah and published in his journal, Sinai, Einhorn used painstaking interpretation of relevant portions of Exodus to assert the inadmissibility of a Jew condoning chattel slavery. Taking this public stand on the issue of slavery was something of a departure for Einhorn, who was progressive and reformminded but had not made political advocacy his central task. In fact, he had been hesitant and sometimes even apologetic about appearing to have a political role in the first place. To say that Einhorn’s sermon—a refutation of Raphall’s sermon, both of which we will examine more closely—was unpopular among his congregants in Baltimore would be a gross understatement. Weeks following its delivery, a riot broke out on 19 April 1861; Einhorn’s press was destroyed, and he was forced to flee his congregation, his home, and his adopted town. He would resettle in Philadelphia, where he became rabbi of Congregation Knesset Israel in August of the same year. Einhorn’s response to slavery can be understood when placed into the context of his earliest priorities as a rabbi. He revealed his vision of a progressive, moral, and self-conscious Judaism in a sermon he delivered on 4 September 1847, at the Schwerin synagogue in Mecklenburg-Schwerin where he served as chief The Debate on Slavery: David Einhorn and the Jewish Political Turn • 137
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American Jewry and the Civil War: T
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VOLUME LXIV NUMBERS 1&2 (2012) A Jo
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To Our Readers Articles Upheaval, I
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industry during the antebellum and
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TO OUR READERS… Jonathan D. Sarna
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Judah P. Benjamin (1811-1884), the
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article suggests that the history o
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ARTICLES Upheaval, Innovation, and
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Purim Ball (Courtesy Library of Con
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Party’s political association. In
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Lyon supported enforcement of the F
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Noah, awakening from his drunkennes
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in 1860 and 1861, despite the edito
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post. The Confederate response tran
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In the summer of 1862 a letter from
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“the most sweeping anti-Jewish re
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all major Jewish manufacturers and
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This paper will be read on the 12 t
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10 Michael Schuldiner and Daniel J.
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38Korn, American Jewry, 161; George
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Who is Israel? Yankees, Confederate
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appealing to homeland and memory.
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Left to right: Michael Heilprin, Po
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were armies of redemption. Federal
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And as thou led’st thy chosen peo
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cautionary tales of evil and insist
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not justify going to war on the sla
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Israel in Triumph and Defeat As dis
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Southern Jews embraced lost cause m
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Hebrew Union College as a man with
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Notes 1Quoted in David Chesebrough,
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57 Quoted in Jacob Rader Marcus, Me
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119Ibid., 102. 120Ibid., 78. 121Rab
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David Lopez Jr.: Builder, Industria
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At the College of Charleston’s Sp
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Figure 4: 153-155 Queen Street, bui
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infer that Lopez’s slaves—inclu
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Figure 6: Exterior of former Sheari
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known, since the earliest surviving
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church under white supervision. 57
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When Major Anderson burned the gun
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March 16 David Lopez, General Super
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the city due to high costs. This pr
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At the time of Lopez’s death, onl
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who modernized city skylines to new
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and Uri R. Kaufmann, eds., Jewish E
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75South Carolina and Francis W. Pic
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104 Robert W. Shand. “Lopez v. Lo
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Beyond the Battlefield: Reevaluatin
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Page 121 and 122: 30David V. Mollenhoff, Madison, A H
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Jackson, Kenneth, 24n26 Jackson, St
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Mount Sinai Hospital, 16 Muir, Ross
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South Carolina Department of Milita
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The Jacob Rader Marcus Center of th
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American Jewish Archives Journal, Volume 64, Numbers 1 & 2

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