Jewish archives

Collection

Identifier: MS 0224

Staff Only

Scope and Contents

The Jewish archives (1831-1990) has been divided into five major sections, each of which has been further subdivided for clarity. The first three sections, designated as B'nai Israel, Montefiore, and Kol Ami are materials from Salt Lake City's three major Jewish congregations in order of founding date. The fourth section contains information about the Utah Jewish Community and the fifth is comprised of general information about Jews and Judaism.

B'NAI ISRAEL

Congregation B'nai Israel, the first subdivision in this section is contained in three boxes. The first box holds all the background information about the establishment of the congregation, including the Articles of Incorporation and By-laws. Deeds and plot descriptions of the various land transactions, as well as historical information about the congregation, are filed here. A microfilm copy of the first minute book, dated 1881 to 1899, was obtained from the American Jewish Archives for inclusion in the collection. Miscellaneous items such as membership lists, programs, bulletins and newspaper clippings complete the general information. The other two boxes contain financial records comprised of check stubs from 1928 to 1943 and ledgers dated from 1929 to 1972. Three other large ledger books ranging in date from 1889 to 1941 have been placed in an oversize box at the end of the collection. One folder, following the financial records, contains information about the congregation's religious school.

B'nai Israel Sisterhood, the second subdivision, fills two boxes. Other, than the constitution and by-laws, some committee lists, yearbooks, and programs the sisterhood materials consist of financial records. These financial records include bills and receipts, bank statements, check stubs, receipt books, savings account passbooks, and treasurers' reports all dated between 1958 and 1972. Also filed here are two ledgers listing debits and credits for 1922 to 1971.

The B'nai Israel Cemetery records comprise the third subdivision of four and one-half boxes. There are only a few folders containing information other than financial records, including the deed and agreement, contracts for building improvements, and removal-reburial permits. Vouchers dated from 1913 to 1927, which make up the bulk of the financial records, give information about work done at the cemetery. Many of the vouchers have detailed invoices attached, all have at least a brief remark justifying the expenditure. Use of checks apparently replaced payment by voucher as the checks range from 1928 to 1941 with few gaps. Savings account books from the old McCornick and Company Bank and the Deseret National Bank date from 1906 to 1933.

Temple B'nai Israel, the fourth subdivision, consists of one box of books, and an oversize box found at the end of the collection. Six of the books collected from the Temple by Dr. Louis C. Zucker are written in Hebrew. The other six are combinations of Hebrew and either English or German. As the publication dates range from 1832 to 1919, these books give an indication as to what was available and in use by the pioneer Jews of Utah. At the end of the collection, the oversize box holds records taken from the temple cornerstone. Included are contemporary newspapers, photographs, congregation membership lists, and other typical memorabilia.

MONTEFIORE

The material in this second section is subdivided in the same manner as the first; however, the records are distributed in different proportions. Materials from the first subdivision, Congregation Montefiore, occupy a full nine boxes. These nine boxes can be separated into three distinct portions: the general information, the financial records, and the religious school materials.

Three boxes contain the general information about Congregation Montefiore. The first of these holds chronologically arranged correspondence which deals, for the most part, with routine matters affecting the congregation. Also included is a file of letters concerning a controversy with the cantor and two folders of letters written in Hebrew to or from Rabbi E. Louis Cardon. Minute Books (1954-1970), membership lists and attendance records for the Congregation Board of Governors are filed here.

Two other boxes hold background information, material about religious services, and miscellaneous items. The background information includes the constitution and by-laws, deeds, incorporation papers, organizational charts, and various kinds of membership lists. During High Holy Days members were required to reserve seats in the synagogue. Some reservation forms and seating charts are filed here with other information about memorials; ceremonies including marriage, divorce, bar mitzvah, and others, and notes on the duties of the rabbi and general religious policies and practices. Finally, there are a number of church bulletins, materials gathered for a scrapbook by Rabbi Cardon, a sparcely used day book belonging to Rabbi Nissim Wernick and a few other miscellaneous items.

Five boxes of financial records make up the second portion of the Congregation Montefiore subdivision. The records are divided according to type and placed in chronological order within those division. The first box holds correspondence about contributions made by the congregation as a whole, correspondence and forms related to various trusts and stock investments, data slips and ledger sheets which comprise the receipts and expense journal, and various typed or computer sheets of monthly or yearly reports. Also filed here are employee payroll records with correspondence and forms about payroll deductions and state or federal withholding.

The second box in this portion contains all the bank transactions, including reconciliations from 1962 to 1972, statements with cancelled checks and deposit slips with explanatory lists attached for 1972 only, and check stubs dated from 1960 to 1963 and 1967 to 1971. The remaining three boxes contain alphabetically arranged information about members' financial obligations to the congregation. Bills or statements sent to members in 1961, 1962 and 1970, ledger sheets from debit-credit books dated between 1904 and 1969, and various ledgers containing assets and liabilities of members or the congregation from 1949 to 1972 complete this part of the financial record.

The final portion of this subdivision is one box of material related to the Congregation Montefiore Religious School. Information about the operation of the school, such as correspondence, board meeting minutes, and budgets, is followed by completed registration forms and information about teachers and curriculum. Included as part of the curriculum materials are a statement of goals, course outlines, class schedules, teaching guides, and a few copies of Current Events which is a Jewish world-news sheet.

Except for the membership lists, everything in the one and one-half boxes under Montefiore Sisterhood, the second subdivision, is a part of the financial record of the group. These financial records date between 1938 and 1972 with the bulk of the material falling after 1960. The Dues Accounts are running balances of each member's debits and credits for the years between 1938 and 1963 arranged alphabetically by last name. Also included are statements of savings account earnings and payroll tax withholdings. The monthly financial reports are found here and in a large ledger filed in an oversize box at the end of the collection. Bank transaction records include statements with cancelled checks, deposit slips, miscellaneous receipts, and check stubs. Finally, there are a number of bills and receipts arranged alphabetically by company name.

Materials from Montefiore Cemetery, the final subdivision in this section, are filed in three folders. Included are the 1900 Warranty Deed, some correspondence dated from 1963 to 1971 about cemetery operations, and a few miscellaneous financial records from 1957, 1958 and 1971.

KOL AMI

In 1972 Congregations B'nai Israel and Montefiore consolidated to become Congregation Kol Ami. The records of this newest congregation, filed in one box, comprise the third section of the Jewish Archives.

Under Congregation Kol Ami, the first subdivision, are filed legal papers and information about consolidation and establishment of the new congregation, including the deeds and tentative by-laws. Also filed here are Board of Governors meeting minutes for 1972, 1973, and 1974, and membership lists from 1973 to 1975.

Building a new synagogue was an important step in solidifying the congregation. Ground breaking ceremonies took place in 1975 and the dedication of the cornerstone, temple, and memorial chapel in 1976. Programs, invitations and services for the ceremonies are all filed here. Three small "Golden Tribute Books" from 1973, 1974 and 1975 contain interesting information and notes about the membership.

Other materials in this subdivision include a brief history of the congregation since its earliest consideration in 1950 to 1976 written by Dr. Louis C. Zucker. There are also a number of kinds of newsletters, bulletins, programs, and invitations; and a very few miscellaneous financial reports from 1976. A scrapbook prepared by the 1974-1975 Sunday School can be found at the end of the collection in an oversize box.

Kol Ami Sisterhood, the only other subdivision in this section, consists of just two folders. One folder contains minutes from three meetings, two in 1976 and one from 1977. Miscellaneous information including questionaires and programs related to a variety of sisterhood projects and events are filed in the second folder.

UTAH JEWISH COMMUNITY

Materials in this fourth section, of three and one-half boxes, contain information about the Jews of Utah not necessarily related to a specific congregation. This section has three subdivisions: Jewish Groups, Biographical Information and Historical Information.

Filed with the Jewish Groups is an account book from 1931 to 1933, and share certificates, promissory notes and minutes for the Mutual Progressive Association, a Jewish assistance program of the 1920s and 30s. "Hadassah," a women's zionist group, is represented by three scrapbooks which contain undated photographs, programs, clippings, and similar items. Membership rosters from 1962 to 1972, bulletins and miscellaneous items from the years 1975 to 1978 are the only materials available dealing with the Salt Lake B'nai B'rith women.

Following a brief list of Jewish community groups active in Salt Lake City in 1976 are materials from three of these groups. The merger of the religious schools of Congregations B'nai Israel and Montefiore occurred in 1969. The resulting United Jewish Religious School materials from that year include reports of the central planning committee, other committee structures and reports, and some budget information and reports.

In 1977 the United Jewish Council sponsored a demographic study of the Salt Lake City group. The resultant report: A Jewish Community Studies Itself and three copies of the UJC News (1955, 1956, 1978) are filed here. Board of Directors meeting minutes from 1963, committee list of 1971, the 1969 dedication booklet, and yearly information booklets ranging in date from 1973 to 1978 from the James L. White Jewish Community Center are also included. A fourth group, the Aleph Zadik Aleph, or Junior Men's B'nai B'rith, is represented by a 1938 scrapbook of pictures and newsclippings found in an oversize box at the end of the collection.

The second subdivision contains biographical information about Utah Jews. These materials range from newspaper clippings and correspondence to transcripts of oral interviews and autobiographies or biographical sketches. They are arranged in alphabetical order by last name.

Historical information about the Jews in Utah and Salt Lake City makes up the final subdivision. Included here are a number of brief histories, notes, and articles from journals and newspapers which offer information about the role of Jews in the territory and state. The last half-box in this section holds articles and research materials written by Hynda Rudd, or gather as background for her master's thesis. A three-part film strip titled "Jews of Utah, 1854-1977," prepared by Ms. Rudd, is housed in the Special Collections Photograph Archives and available for use.

GENERAL

General information about Jews and Judaism is found in the two boxes comprising the final section. Publications have been separated into two portions. The first portion of this subdivision includes many informational pamphlets about Jewish holidays or religious services. These are filed alphabetically by name of the publishing group. The second portion contains a number of guides dealing with Jewish religious education.

Information about Israel and American Zionist organizations, the second subdivision, is also separated into two portions: newsletters, addresses or correspondence, and publications. Both portions are arranged alphabetically according to the name of the originating group.

The final subdivision, the miscellaneous material, includes the microfilm copies of items about Jews in Utah taken from the Leon L. Watters collection held by the American Jewish Archives. The other miscellaneous items include blank calendars with sketches by Jewish artists and sparce information about religious practices.

OVERSIZE

All the oversize materials are related to something in one of the previous sections and are described there. These include ledgers and cornerstone materials from the Congregation B'nai Israel, a ledger from the Montefiore Sisterhood, the congregation Kol Ami scrapbook, and an Aleph Zadik Aleph scrapbook.

Dates

1831-1990

Creator

Rudd, Hynda (Person)

Conditions Governing Access

Twenty-four hour advanced notice encouraged. Materials must be used on-site. Access to parts of this collection may be restricted under provisions of state or federal law.

Conditions Governing Use

The library does not claim to control copyright for all materials in the collection. An individual depicted in a reproduction has privacy rights as outlined in Title 45 CFR, part 46 (Protection of Human Subjects). For further information, please review the J. Willard Marriott Library’s Use Agreement and Reproduction Request forms.

Organizational History

Although a number of Jews passed through Utah with the migrants to California and Oregon, the permanent Jewish community grew slowly as it consisted mostly of young, unmarried men engaged in merchandising ventures. They found acceptance in Utah where members of the predominant Church of Jesus Christ of Latter-day Saints (L.D.S. Church) viewed the Jewish role as one clearly defined through scripture. So long as they did not show themselves to be virulently anti-Mormon, they were left to live and work peacefully, often with the express assistance and co-operation of the L.D.S. Church leaders.

The first permanent Jewish settlers, Julian Gerson Brooks and his wife Fanny, arrived in 1853. They established a successful millinery shop and, a year later, a bakery. That same year, 1854, marked the visit of the prominent Jewish artist-photographer, Solomon Nunes Carvalho to Utah. Carvalho did not remain long, as he wished to rejoin the remains of his party--the Fremont expedition--in California. He did, however, leave a valuable record of the people and settlements of Utah.

Conflict between the United States government and the L.D.S. Church caused some merchants to leave the unsettled situation; however, the arrival of Johnston's Army in 1857 insured a new spurt of economic prosperity. Even though Camp Floyd was abandoned in 1861 as the soldiers were recalled at the beginning of the Civil War, the number of Jewish merchants in Utah continued to increase. The establishment of Fort Douglas and the arrival of Colonel Edward Patrick Connor brought increased opportunities for trade. Colonel Connor encouraged mining activities in the state, mostly by "Gentile" (non-Mormon) miners. By 1864 Nicholas S. Ransohoff, Nicholas Sigfried, the Auerbach brothers, the Kuhn brothers, and a number of other Jewish merchants were supplying the army, the miners, and their Mormon neighbors.

A number of Jews came to supply the army, some came as soldiers and stayed in Utah when mustered out, others came encouraged by the economic prosperity. The first formal religious service was held in Utah in October of 1864. Previously there had not been enough men to constitute the quorum necessary for formal services. The Hebrew Benevolent Society was also organized in that year. As a sort of "travelers' aid" group, the members contributed funds to assist other Jews passing through Utah, or those of their own number needing temporary support.

A number of fraternal societies were organized in Salt Lake City between 1864 and 1866. In every case members of the Jewish community could be numbered among the charter group. The Young Men's Literary Institute, organized December 1, 1864 at Fort Douglas, built Independence Hall which became the center of non-Mormon activity in the territory. Jewish religious services, as well as those of other groups, were often held at the hall. On January 15, 1866 a chapter of the International Order of Odd Fellows was established with a leader of the Jewish community, James M. Ellis, elected first president. Mt. Moriah Masonic Lodge was organized November 11, 1865. A second Masonic Lodge, Wasatch, was founded in 1866 and merged with Mt. Moriah Lodge under that name in 1867. It was officially decided that no Mormons would be allowed to become members because of their doubtful support for the Union.

The year 1866 marked a period of high anti-Mormon sentiment among the Gentile community in Utah. Two non-Mormons, one an extremely well-respected doctor, were murdered and the culprits never found. There was also a marked effort by L.D.S. Church leaders to encourage their members to patronize only their co-religionists' mercantile establishments. Business at Gentile stores, which included those of the Jews, fell off markedly. The gentile merchants sent a petition to L. D. S. Church president, Brigham Young, saying that if the Mormons would buy up their stock and pay off monies owed by church members then all the signers would leave the territory. The offer was refused. However, as a mark of favor, when Zion's Co-operative Mercantile Institution, the L.D.S. Church organ, bought up various enterprises the only Gentile establishments purchased were those of two Jewish merchants, Ransohoff and Company and L. Reggel. Z.C.M.I. opened in 1869, the same year the railroad arrived in Utah bringing increased interest in merchandising and mining.

Corinne, Utah's first non-Mormon settlement, was laid out by the Union Pacific Railroad Company in 1869. It was here the first non-Mormon churches were built. Many small merchants established themselves in the new town after leaving Salt Lake City; a number of others opened branches there. There were enough Jewish members in the community to hold formal religious services during its hey-day.

In February of 1870 the Liberal Party was organized in Corinne but had little success in electing candidates because the Mormons generally voted as a Democratic Party bloc. However, during the 1870s and 1880s there were a number of Jews in political office in the territory.

Economic prosperity and expansion during the 1870s encouraged many young Jewish men to marry, to send for sweethearts, or return to the old country to bring back suitable wives. Easier travel with the railroad also helped bring married couples to the territory. The Russian pogroms of the 1880s brought a massive increase in Jewish immigration to the United States. Many of these families of Russian immigrants found their way to Utah. From the 1870s forward the Utah Jewish community became a constantly growing established part of the state.

In 1874 the Ladies Hebrew Benevolent Society was established, and the men's group disbanded. The ladies gave a series of fund-raising balls attended by all segments of the community. In 1877 the group obtained the legal deed from Brigham Young for the cemetery land he donated to them in 1866. It was, perhaps, fortuitous timing as Brigham Young died that same year.

As early as 1866 the Jews in Utah had a Sepher Torah, books, and other religious articles. Finally in March 1881 they met to form Congregation B'nai Israel (Children of Israel) which was incorporated under the laws of the Territory of Utah. Even though they had problems raising money the first synagogue was dedicated on September 30, 1883. It was decided to follow the "reform" ritual, in which parts of the service were in English, and Rabbi Leon Strauss was hired to this end in 1884. Because of the controversy between the orthodox and reform factions, membership decreased to the point that Rabbi Strauss left two months before his appointment expired. By 1885 most of the ardent orthodox Jews had withdrawn from the congregation to meet informally once again.

The first synagogue was sold in 1889 for $20,000 and a new property purchased on which to build. During the interim period Rabbi Heiman J. Elkin held services in the rented Reorganized Church of Jesus Christ of Latter Day Saints Chapel. Philip Meyer, a nephew of the Auerbach brothers and government architect of the Kaiser of Germany, was brought over to draw up the plans for the new B'nai Israel synagogue. The result was a small replica of the famous Berlin Temple which was dedicated on July 12, 1891.

Disaffected, orthodox Jews met in 1889 and tentatively called themselves Congregation Montefiore, after a notable English Jewish philanthropist. By 1895 there were enough worshipers to obtain a charter as an official congregation, but it wasn't until the publication of the Articles of Agreement in 1899 that Montefiore became a legal reality. The congregation incorporated and laid the cornerstone for their synagogue in 1903.

Financial contributions were obtained from the L.D.S. Church partially because of assistance given by the Jews during the prosecutions for polygamy by the United States Government. These two congregations continued their separate ways having little interaction for many years.

A third congregation, Shaarey Tzedick, was established sometime around 1915. Congregation Montefiore followed the conservative rituals, and many ultra-orthodox Eastern European immigrants became dissatisfied. They broke off to form their own group and dedicated their small synagogue on March 28, 1920. This group was not extremely long-lived. As the orthodox ritual was conducted totally in Hebrew, many of the younger members felt it offered them little. The congregation died out and the remaining members were absorbed back into the other congregations sometime in the late 1930s. The building was sold to the Veterans of Foreign Wars organization.

While Salt Lake City was the center for the Jewish community in Utah, there were Jews throughout the territory. In most small towns and rural areas there were never enough to hold any formal services, but they were allowed to worship as they saw fit. In Ogden, a base for many Jewish merchants, Congregation Ohab Sholem was organized in 1890. The name was changed to Brith Sholem in 1916 and incorporated as an orthodox congregation under that name in 1922. A synagogue was erected in 1921.

In 1911 The Central Jewish Colonization Society of Philadelphia, in co-operation with the state of Utah, purchased land along the Sevier River. The society sent a number of people along to farm the area, but few who were actually farmers. Problems with lack of water caused the whole project to fail. By 1915 the remaining settlers removed to California. Benjamin and Nathan Brown, who were the only members of the group electing to stay developed a successful chicken and egg production operation A similar experiment in Park Valley, northern Utah, lasted between 1914 and 1920, also a victim of lack of water.

During the early twentieth century, the Jews of Utah were very visible in the community. None more so than Simon Bamberger, fourth Governor of Utah, elected in 1916. Many other members of the Jewish community were involved in politics or some manner of public service. There also appeared, during the 1920s, a number of Jewish mutual assistance groups like the Mutual Progressive Association and "Hand-in-Hand" whose revolving loan funds helped member businesses and individuals.

By 1933 the Jews in Salt Lake City had formed their first "zionist" organization, a group dedicated to a restoration of the Jewish state. Their more immediate concern was to render assistance to Jews in Germany, in 1936 the United Jewish Council of Salt Lake City was formed. Its instrument, the Salt Lake City Jewish Welfare Fund was founded to help victims of the holocaust in Hitler's Germany.

The war years of the 1930s brought about a more cordial, co-operative spirit between the various congregations in support of a common cause. The Salt Lake Section of the National Council of Jewish Women, formed in 1941, as well as other members of the Jewish community worked on a number of civic projects. The Jews of Utah helped Jewish soldiers stationed nearby to remain conscious of their heritage and maintain their religious standards. They sponsored interfaith dances and worked frequently with the United Serivce Organizations (USO) during the war.

Throughout World War II the Jews of Utah retained their high interest in restoration of Israel as a Jewish state. In 1943 the Salt Lake Chapter of "Hadassah," a Jewish women's organization, was founded. Their major concern was for the safety and social health of Israel. The Salt Lake District of the Zionist Organization of America was formed in 1946. Finally, in 1948, Israel as a Jewish state became a reality. It was then the concern of these various groups to assist the new state in achieving and maintaining a viable existence.

As evidence of the cooperation between congregations the Jewish Community Center opened its doors in March of 1959. A further step toward unification between Congregation B'nai Israel and Montefiore came in 1969. In that year the independent Sabbath schools of both congregations were consolidated into the United Jewish Religious School. Following nearly two more years of meetings and discussions of the merits of such a move, the two congregations consolidated in July of 1972. The result was the Congregation Kol Ami (All of My People).

As time went on, neither existing structure was felt to answer the needs of the congregation. Both were sold and a new synagogue with a modern, functional design was built. Temple Kol Ami was dedicated December 12, 1976.

Extent

18 Linear Feet (36 boxes, 5 microfilm reels, and 1 oversize folder)

Language of Materials

English

Additional Description

Abstract

The Jewish archives (1831-1990) is largely comprised of records from three Salt Lake City congregations: B'nai Israel, Montefiore, and Kol Ami. Included in the collection are correspondence, meeting minutes, ledgers, financial records, scrapbooks, and historical and biographical materials. Also present is a copy of the 1990 proclamation by Salt Lake City concerning the Days of Remembrance of the Victims of the Holocaust. Additional materials regarding the Jewish community in Utah include documents from the Mutual Progressive Association from the 1920s and 1930s, scrapbooks representing the activities of Hadassah, and various materials documenting the activities of other Jewish community organizations. The collection also holds six microfilms offering excerpts from the papers of Leon Watters; a B'nai Israel minute book (1881-1899); and materials from Benjamin M. Roe, including drafts and notes from Watters' "Pioneer Jews of Utah"; and B'nai Israel records.

Related Materials

See also the Leon Laizer Watters papers (ACCN 1273) in the Manuscripts Division of Special Collections.

Separated Materials

See also the Jewish Archives photograph collection (P0224) and audio-visual materials (A0280) in the Multimedia Division of Special Collections and overize materials in the Manuscripts Division map case.