xt7stq5rc59t https://exploreuk.uky.edu/dips/xt7stq5rc59t/data/mets.xml Michigan Historical Records Survey District of Columbia Historical Records Survey United States. Work Projects Administration. Division of Professional and Service Projects Michigan Michigan Historical Records Survey District of Columbia Historical Records Survey United States. Work Projects Administration. Division of Professional and Service Projects 1940 vi, 64 l. 28 cm. UK holds archival copy for ASERL Collaborative Federal Depository Program libraries. Call Number: FW 4.14:M 582c books English Detroit, Mich., Michigan Historical records survey project, This digital resource may be freely searched and displayed in accordance with U. S. copyright laws. Michigan Works Progress Administration Publications Jews-- Michigan Synagogues -- Michigan Registers of births, etc-- Michigan Inventory of the Church and Synagogue Archives of Michigan. Jewish bodies, 1940 text Inventory of the Church and Synagogue Archives of Michigan. Jewish bodies, 1940 1940 1940 2020 true xt7stq5rc59t section xt7stq5rc59t , "WIN «w H. W *mwtlmw INVENTORY OF THE . CHURCH AND SYNAGOGUE ARCHIVES - OF MICHIGAN JEWISH BODIES ,' THE MICHIGAN HISTORICAL RECORDSSURVEY _ ’ ~“"“w a ,_ A ‘ L , ‘0" Mr. INVENTORY OF THE CHURCH AND SYNAGOGUE ARCHIVES OF I‘JTICHIGAN JEWISH BODIES Prepared by The Michigan Historical Records Survey Project Division of Professional and Service Projects Work Projects Administration Michigan state Administrative Board - Sponsor Michigan Historical Collection - Co—sponsor ******** Detroit, Michigan The Michigan Historical Records Survey Project 1940 ’1 l l 1 ,1 The Historical Records Survey Projects Sargent B. Child, Director George W. Hubley, Jr., Regional Supervisor Stuart Portner, State Supervisor Division of Professional and Service Projects Florence Kerr, Assistant Commissioner Alma Kerr, Chief Regional Supervisor Besse M. Garner, State Director Work Projects Administration F. C. Harrington, Commissioner George Field, Regional Director Abner E. Larned, State Administrator iii 393321.932 The inventory of records of the Jewish Congre- gations in the state of Michigan is a laudable project. Jewish communities of old have always kept accurate records of their history and membership. Almost every synagogue and locality had its own "Pinkas" (minute book). Data pertaining to the Jewish religious institutions in Michigan should have been preserved by the Jewish organi— zations long ago. It seems that either the absence of a coordinating body or the lack of funds, or both, may have been responsible for the failure to do so. The Federal and State governments should therefore be highly commended for this undertaking. The Jewish clergy and lay public of the State, un- doubtedly will recognize the importance of this work and will find it useful in their religious activities for years to come. The Michigan Synagogue Conference has gladly co- operated with the staff of the Historical Records Survey in obtaining materials, and has secured much valuable historical information from them in return. RABBI MAX J. WOHlGElERHTER Secretary Michigan Synagogue Conference iv PREFACE The inventory of the Church and Synagogue Archives 9: Michigan: Jewish Bodies is one of a nation—wide series of inventories of ecclesiastical archives being compiled by the Historical Records Survey Program. This inventory has been undertaken as a service to the clergy and officers of religious bodies and also for the student of social and religious history and the laymen interested in the growth and development of religious bodies in this country. The inventory of the archives of the Jewish congregations in Michigan is a compilation establishing the identity and location of congregations, institutions, and organizations affiliated with Jewish religious bodies in Michigan. In determining the identity of the congregations we have accepted the status and affiliations claimed by the responsible officials in charge. The framework of presentation is that of the United States Census of Religious Bodies. To this we have added local history of sufficient im— portance to warrant inclusion in this study. Acknowledgement of our appreciation is made to the many Jewish congregation officials who have given. ustheir COOperation and assistance but whom, for lack of spaCe, we are unable to mention personally. We are especially indebted to the following gentlemen for extending to us the facilities of their denomination organi— zations, for their courtesy and consideration in meeting our re- quests, for advice and information and also for their good offices in qualifying and authenticating the material herein published: r. lee M. Franklin, Rabbi Leon Fram, Dr. Abraham M. Hershman, Rabbi Max Wohlgelernter, Rabbi Moses Fischer, Rabbi Joshua S. Sperka, Mr. Philip Slomovitz, editor of the Jewish Chronicle, and William I. Boxerman, Executive Director of the Jewish Community Council. Collection of data in the field was accomplished by project workers of the Michigan Historical Records Survey, and was collated by Edgar Sipe and Adolph Maurice, under the supervision of Basil Ayres, Assistant Project Supervisor. Editorial consultation was given by Dr. Bernhard A. Uhlendorf, Assistant Project Supervisor. This inventory was edited by the Library of Congress Histori- cal Records Survey Project in the District of Columbia and the Librarian of Congress recommended that it be approved for publicationZ We have profited greatly by the criticism and advice of Donald A. Thompson, Assistant Archivist. STUART PORTNER State Project Supervisor Michigan Historical Records Survey March 25, 1940 COMMENTS The Federal and State governments are to be com— mended for this comprehensive compilation of Jewish congregational history within the state; it will not only help to preserve the scattered records of the con- gregations, but to a great extent will add to the know— ledge and facilities of all those who are interested in the history and development of the Jewish religious institutions in Michigan. Many of the organizations and individuals connected with Jewish religious activities have felt the need for such an inventory for some time. They will undoubtedly appreciate the efforts of the government to make all these accumulated facts available for public use. It is gratifying to note how painstakingly this work has been done. It should add to the efficiency of the ecclesiastical workers throughout the State. Dr. Leo M. Franklin Congregation Beth El The Jewish congregational history published by the Historical Records Survey, a department sponsored by the Federal and State Governments, is a very useful work. It contains an exhaustive listing of the Jewish religious insti— tutions, congregations and cemeteries in Michigan, and furnishes much valuable information and data on the Jewish religious history of the State. I feel certain that all who are interested in the progress of the Synagogue will appreciate this important work. Dr. a. M. Hershman Congregation Shaarey Zedek vi TABIE OF CONTENTS Foreword ............ ..... ... ..... ....................... Preface ................................................ Comments .,,,............................................ Tafleomemmms.n.”.”.u.u.n.u.u.u.u.u.u.u Historical Introduction ................................. National Reform Organizations ........................... Reform Congregations .................................... National Conservative Organizations ..................... Conservative Congregations .............................. National Orthodox Organizations ......................... State Orthodox Organizations ............................ Orthodox Congregations .................................. Defunct Congregations (with no information available) ... Institutions ............................................ Cemeteries .............................................. Bibliography ............................................ Alphabetical Index ...................................... Geographical Index ...................................... Chronological Index ..................................... iii iv V vi 10 11 15 15 18 19 19 39 41 43 55 55 58 62 -1- (First entry, p. 10) HISTORICAL INTRODUCTION Jewish religious history in Michigan is closely associ— ated with the general history of the Jews within the State. Whereas the first emigration of Jews to the Few"World began immediately after their expulsion from Spain and Portugal about the middle of the sixteenth century, the earliest extant records of a Jewish settler in the State of Michigan date back no farther than 1765.1 However, these records are of a non— religious nature only. The first beginnings of Jewish religious activities manifest themselves in connection with a later im- migration which began about 1848. Most of the early Jewish settlers in Michigan came from Bavaria, Germany. As had been their custom, these Jews or— ganized religious communities, known as "Minyanim" (assemblies for prayer), as soon as they could bring together ten or more adult male members. The Minyanim served as nuclei from which organized congregations later developed.2 These early religious assemblies were the racial and cultural centers of all the Jews within a community. The meetings in— spired the little groups toacling to their faith under new and sometimes difficult conditions and to sanctify the Sabbath and Jewish holidays.3 The first organized congregations, which had sprung up from the Minyanim, were either Orthodox or Conservative. They followed in every detail one or the other of the rituals prac— ticed by the adherents of the Old World synagogues. The Reform temples (Minhag America) are either directly or indirectly off— springs of these congregations, which gradually changed the rituals and thus caused a rift between the leaders of the new movement and the faithful upholders of the old Ceremonials. While the latter considered these ceremonials as "indespensable to a true fealty of Judaism,"4 the former adopted more liberal forms of services, compatible with their new environment. l. A Jew, Ezekiel Solomon, is listed in General Haldimand's manuscripts in the Dominion Archives, Ottawa, Canada, as a proprietor and resident of Mackinac and Montreal from 1765 to 1816. Lee M. Franklin, A;Histqry of Congregation Beth.§l (Detroit, 1900), p. 7. 2. Peter Wiernik, History 9f the Jews in America (New York, 1912), p. 156, 5. Ibid., p. 20. 4. Franklin, 2p, £13., pp. 8—9. Historical Introduction (First entry, p. 10) The first Minyan, from which later developed the Congre— gation Beth El, one of the first Jewish congregations of the Northwest Territory and the first in Michigan, was organized through the initiative of Isaac and Sophie Cozens. They arrived in Detroit early in the year 1850 and established their residence near the corner of Congress and St. Antoine streets. There, a few months later, the first Hebrew religious services were held.1 Later the congregation met in a rented room above the store of Silberman and Hirsh, on Jefferson Avenue. As a result of these gatherings, the Beth El Society was organized on September 22, 1850, with Joseph Newman as tempo— rary chairman. Shortly afterwards a regular election was held, in which Jacob Silberman was chosen president and Solomon Bendit vice—president of the new congregation.2 They invited the Reverend Samuel Marcus of New York City to become the spiritual leader of the congregation. Mr. Marcus served the congregation until his death from cholera in 1854. He was buried in the Champlain Street (now Lafayette Avenue) Cemetery5 which had been acquired by the Society in 1851 and was the first Jewish burial ground in Michigan. After the death of Reverend Mr. Marcus, Rabbi Dr. Liebman Adler, a native of Germany who had just come to this country, was invited to take his place. In addition to performing his duties as a rabbi, Dr. Adler was also the official Shochet (killer of fowls according to Jewish rites) and Mohel (performer of circumcisions). In April 1851 the Beth El Society filed articles of incor— poration with the County Clerk of Wayne County. According to these articles the Society was organized for the purpose of pro— viding a place of worship, of securing teachers of Jewish culture, and of acquiring a burial ground for its members. The congregation was to be "Conservative" in form and bear the name of Congregation Beth E1. The signatures attached to the petition for incorporation are those of Jacob Silberman, Solomon Bendit, Joseph Friedman, Max Cohen, Adam Hirsh, Alex Hein, Jacob Tang, Aaron Joel Friedlander, Louis Bresler, C.E. Bresler and L. Bressler.4 1. Franklin, 9p, cit., pp. 8-9. 2. "Minutes of Congregation Beth El," vol. 1, p. 3. 3. See bronze tablet, grave of Reverend Mr. Marcus, Beth El Cemetery; entry 85. 4. "Articles of Incorporation of Congregation Beth El," Wayne County Clerk's Office, Detroit, Vol. A-B—C, pp. 55, 130; Wiernick, HistOry 2f the Jews in America, pp. 154—55. .5- Historical Introduction (First entry, p. 10) Although the congregation was organized as a Conservative institution with provisions that "the services shall be held according to the German Ritual (Minhag) and this shall not be changed as long as the Congregation exists under the name of 58th El,"l it was not long before a spirit of reform began to make itself felt. Under the leadership of its president, Emanuel Schloss, a new set of articles of association was agreed upon in April 1859, and reaffirmed in March 1860. Article II stipulates that "the object of this society shall be to worship Almighty God according to the Israelitish or Jewish faith."2 Since such reforms were becoming more evident, a schism developed between the Reform and the Conservative groups, finally causing the secession of the Conservatives in 1861. On December 6, 1862, nine members of this group succeeded in organizing the Congrega- tion Shaarey Zedek. After the departure of the Conservative—Orthodox group and the engagement in 1869 of Rabbi Dr. Kaufman Kohler of Bavaria and in 1884 of Rabbi Dr. Louis Grossman, a graduate of the Hebrew Union College of Cincinnati, as spiritual leaders, the Congregation Beth El assumed "a new and progressive spirit . . . where previously it had passively tolerated reform, now it became aggressively in— sistent upon it."4 With the arrival in 1899 of Dr. Leo M. Franklin as successor to Dr. Grossman and with the erection of the new and spacious Temple in 1904, the program of the congregation was expanded to include a wider range of educational and cultural activities. Thus a standard was set which served as a pattern to be followed by other congregations. The educational activities of Beth El are at present under the directorship of Rabbi Ieon Fram. Upon the suggestion of Rabbi Isaac M. Wise of Cincinnati at the sessions of the Union of American Hebrew Congregations which were held in Temple Beth E1 on July 9, 1889, the Central Conference of American Rabbis was founded.5 The congregation was instrumental in founding the Jewish Student Congregation at the University of 1. '"Articles of Incorporation of Congregation Beth El." 2. Ibid. 5. "70 Years of Shaarey Zedek History," in Shaarey Zedek Year Book, 19531Q4, Detroit, 1954, pp. 15—17. 4. "Historical Sketch of Beth El." Ms. Congregation Beth El. 5. Jewish Ency010p0dia, New York, Funk & Wagnalls Co., 1912, Vol. 4, p. 215. Historical Introduction (First entry, p. 10) Michigan, commonly believed to be the first organization of this kind in America, and brought about the organization of Reform Congregations in Grand Rapids, Jackson, Bay City, Pontiac, and Flint. It also organized the College of Jewish Studies which is an affiliate of Beth El. When Shaarey Zedek was organized, it began to grow considera- bly. It became, in short period of time, the second important congre'ation in the State. As an orthodox synagogue it attracted all those who did not adhere to the Reform ritual. Nevertheless this congragation, too, gradually changed its ritual to one that is known as Conservative, to which it still adheres. Being one of the first Conservative congragations in the United States, Shaarey Zedek encouraged the establishment of Conservative congragations in other cities. It was instrumental in organizing and is a constituent member of the national body, "United Synagogue of America." From the very beginning Shaarey Zedek was active in pro— mulgating an extensive religious-educational program. But, because of the removal of its place of worship, necessitated by the constant shifting of the Jewish population from one section of the city to another, Shaarey Zedek was compelled to limit its educational activities from time to time. The congregation finally erected its present edifice at West Chicago Boulevard and Lawton Avenue, Detroit, in 1932. Shaarey Zedek's present educational and social activities include day classes for children, adult educational instruction, free lectures, and a variety of social entertainments. The congregation also maintains a free library for the public. The educational activities of the congrega- tion are in charge of Rabbi Morris Adler, under the supervision of Rabbi Dr. Abraham M. Hershman. Since the turn of the century, Michigan's Jewish population, like most of that in the entire United States, has been coming mostly from Eastern Europe. This fact accounts for the predomi- 1. "Historical Sketch of Beth El." 2. Temple Israel (Jackson), entry 4; Temple Emanuel (Grand Rapids), entry 6; Anshe Chesed (Bay City), entry 7; Temple Beth Jacob (Pontiac), entry 10; Temple Beth El (Flint), entry 11. 3. Letter from Ella Lichtman, secretary to Rabbi Samuel M. Cohen, Executive Director of the United Synagogue of America, to Basil Ayres, November 17, 1959, HRS. (Historical Records Survey) files, 370 Federal Building, Detroit. , -5- Historical Introduction (First entry, p. 10) nance of the Orthodox type of synagogue today. Jewish ecclesiastical history in the State of Michigan is more than the history of Detroit's oldest Jewish congregations. . It goes without saying that rural life attracted few Jews. In the cities, however, they settled and acquired places of worship comparatively early. Within nine years after the establishment of the first congregation in Detroit, one had been established in Jackson, and within fifteen years one in Kalamazoo. The 1870's brought congregations to Grand Ragidss and Bay City, and in 1884 one was organized in Alpena, in the northern part of the lower Peninsula. The three last named cities flourished at this time because of lumbering enterprises; their congrega- tions, all of them Reform in faith and ritual, are still in existence today. Of the four Conservative congregations in the State, three are located outside Detroit. Of these the one at Benton Harbor is the oldest, having been organized in 1882, in the boom days of the lumbering business. The larger influx of Orthodox Jews from Eastern Europe did not begin until about 1900, but already in 1883 the Russian and Polish Jews formed a numerical majority of the Jewish population in Michigan. An Orthodox congregatiOn was organized as early as 1. Charles Heuman, "History of Congregation (Beth Israel), 1859-1955," typescript, Detroit Public Library, Burton Historical Collection. 2. Dan Aach, "Historical Sketch (of Congregation B'nai Israel)," MS. I 5. "Minutes (of Temple Emanuel)," vol. 1, p. l. 4. Letters from Henry F. Anthony, secretary, Anshe Chesed Congregation, to Basil Ayres, February 6, 1959 and.00tober 25, 1939, HRS. file. ' 5. Letter from Sanuel Isackson, treasurer and acting rabbi, Temple Beth El, Alpena, to Basil Ayres, October 16, 1959, HRS. file. 6. Letter from Moses A. Schwab, rabbi, B'nai Israel, Benton Harbor, to Basil Ayres, October 15, 17, 1959, HRS. file. 7. Jewish Encyclopedia, vol. S, p. 542. -5- Historical Introduction (First entry, p. 10) 1883, however, in Traverse City,1 another lumbering center, only five years after the establishment of Beth Jacob in Detroit.2 Another Orthodox congregation still in existence was organized in -Kalamazoo in 1886.5 During the 1890's four more Orthodox congregations were formed beyond Detroit, one of them in Pctoskey,4 almost at the northern tip of the Lower Peninsula. There are only two Hebrew congregations in the Upper _Peninsula, one in Iron Mountain, organized in 1908,5 and the other in Hancock, organized in 1915,6 both of them in Orthodox denomination. Out of a total of 64 active congregations, there are 51 Orthodox, 4 Conservative, and 9 Reform, 57 of the total being situated in Wayne County and the remainder throughout the state. Of the eleven congregations now defunct only four were located outside of metropolitan Detroit. The one to be established first (the third congregation, active or defunct, to be established,outside of Detroit) was located at Au Sable,7 on Lake Huron in the upper part of the LOWer Peninsula. It existed from 1874 to 1911. All eleven of the congregations no longer in existence were Orthodox in denomination. These congregations became defunct due to the fact that some of them merged with other congregations and others had to close on account of the shifting of the Jewish population to other places of residence. 1. Letter from Mendel Rubinovitch, president, Congregation Beth El, Traverse City, to Basil Ayros, October 21, 1959, HRS. file. 2. Letter from Barney Barnett, treasurer, Beth Jacob, Detroit, to Basil Ayres, October 12, 1959, HRS. file. 5. Letter from Herman Price, rabbi, Congregation of Moses, Kalamazoo, to Basil Ayres, October 20, 1959, HRS. file. '4. "Minutes and Register (B'nai Israel, Pctoskey)," vol. 1, pp. 1-5. 5. "Register (Anshai Knesseth, Iron Mountain)," pgssim. 6. "Minutes and Register (First Congregation of Israel, Hancock)," v01. 1, pp. 1—3. 7. First Hebrew Congregation, entry 20. Historical Introduction (First entry, p. 10) In localities where there are no organized Jewish congrega— tions, attempts are constantly being made to conduct Sabbath or holiday services Whenever possible. Mainly is this the caSe on High Holidays, when special services are being conducted in rented locations even in the larger communities Where there are established congregations. All Jewishrnngregations,vnthout exceptions, maintain their full autonomous rights in deciding all of their local problems, not withstanding the fact that they may be affiliated with one or the other of the National bodies. The functions of the national organizations, intheir relationship to the local congregations, is rather of a coordinating and stimulating nature. In the religious life of the Jews, child education is an important factor. Following the formation of a congregation, a Jewish community usually organizes classes for their children, These classes may be in the form of either Sunday Schools or Sabbath Schools. The community also furthers other cultural activities. In Detroit an organized central body known as the "United Hebrew Schools" maintains ten schools within the City. Four of these are located in buildings belonging to the central body, five in public schools, and one in the Jewish Community Center. Shese schools have a student body of about 1,700 children. They confine their curricula to the teaching of the Jewish religion, Jewish history, and the Hebrew language. With the development of Jewish life in the State, a need was felt for more comprehensive activities, not directly of a religious nature. Jewish Centers were organized to cover these needs. These centers attempt to become the rallying points for the educational, cultural, health, social and, in the smaller localities, also for religious activities. They attempt to draw the young Jewish generation closer to Jewish communal life. The most outstanding institution of that character is the Jewish Community Center of Detroit. A similar institution, on a much smaller scale, is the Jewish Center of Battle Creek. In other localities the various congregations assume these responsi~ bilities. In the field of philanthropy there are numerous organi— zations that take care of the various needs of the indigent part 1. United Hebrew Schools, entry 84. 2. Philip Slomovitz, "Michigan Jewish Pioneers," Detroit Jewish Chronicle, November 15, 1955. —8- , Historical Introduction (First entry, p. 10) of the Jewish ponulation. The most important of these organi- zations are: Jewish Welfare Federation; Jewish Social Service Bureau; Jewish Home for Aged; Jewish Children's Home; House of Shelter; Hebrew Free Laon Association; and Fresh Air Society, all of Detroit.1 There are also charitable institutions in the following cities. Federation of Jewish Charities in Flint; United Jewish Welfare Society in Grand Raoids; Jewish Federation in Jackson. There is, in addition, a Jewish Social Service Bureau in Detroit which maintains a Resettlement Service giving aid to refugees in settling them in any part of the State. The further need for a still more inclusive organization of Jewish life is at present finding expression in a number of communities in the form of community councils, the most outstanding of which is the Jewish Community Council of Detroit. This Council was organized in 1936 as an affiliated central body comprising, in addition to practically all Jewish congregations in Detroit, representatives of other religious, philanthropic, cultural and fraternal organizations. Their purpose is to coordinate and to stimulate various Jewish activities as part of the life of the community at large; to promote good will and cooperation between Jewish and non—Jewish organizafi.ons; to amicably adjust differences between individuals and organizations through arbitration courts. In most instances the Jewish congregations maintain their own cemeteries. In cities with a large Jewish population like Detroit, for instance, the various denominational congregations maintain cemeteries for their members; in smaller localities one cemetery may be maintained for the entire Jewish population. In the City of Detroit there is a central cemetery organization, which affords the opportunity of free burial service to those who are not in a position to pay for it. Several attempts were made to organize Jewish agricultural colonies in the state where the inhabitants would live from tilling the soil. The first attempt was made in 1891 when the Palestine Colony, consisting mainly of Russian and Polish Jews 1. Year geek, l957,'Detroit, Jewish Welfare Federation, 1937, pp. 4, 7, 1‘0‘7‘11, 16, 18, 2. William I. Boxerman, "The Jewish Community Council of Detroit," in Reconstructionist, New York, Society for the advancement of Judaism, November 19, 1937, pp. llvlé, 5. Chesed Shel Emes, entry 105. -9... Historical Introduction (First entry, P- 10) was established at Bad Axe. This colony was sponsored by the Hebrew Relief Society of Detroit and financed by the Baron Maurice de Hirsh Committee. It also received the financial and moral support of public spirited Jewish citiZens of Detroit, of which the late Martin Butzel was an outstanding example. The fifteen families comprising the average population of the colony, led a highly religious life, observing all Jewish holidays. But due to poor selection.of land and other unforeseen difficulties the colony was finally disbanded after four years of existeHCe. A similar attempt was made by a group of New York and Detroit individuals in 1935. They purchased a track of land on a farm in the village of Alicia near Saginaw where they established the Sunrise Colony. But after three years of struggle with circumstances, they were also compelled to disband. In fine, it may be said that the religious life of the Jews in Michigan is closely interwoven in the fabric of Jewish communal life in general. l. Philip Slomovitz, "Sunrise in.Michigan," Detroit Jewish thgnicle, June 21, 1935. -10- (1,2) NATIONAL REFORM ORGANIZATIONS 1. UNION OF AMERICAN HEBREW CONGREGATIONS, 1875--, 54 W. Sixth St., Cincinnati, Ohio. Organized July 8, 1873. Departments of the Union: Hebrew Union College, Department of Synagogue and School Ex- tention, National Federation of Temple Sisterhoods, National Federation of Temple Brotherhoods, and National Federation of Temple Youth. Principles and purpose: To encourage and aid Jewish Reform congregations; provide means of relief; promote unified religious instructions without interfering with the in— ternal affairs of the affiliated congregations. Its governing body consists of a president, honorary president, two vice- presidents, secretary, treasurer, and an executive body. Officers in charge: President, Robert P. Goldman; honorary president, Charles Shohl; vice-presidents, Jacob W. Mack and Harry N. Gottlieb; secretary, Rabbi George Zepin; treasurer, Herbert G. Oettinger. Executive offices, 34 W. Sixth St., Cincinnati, Ohio. The Council of the Union met in Detroit on July 9, 1889, at which sessions Rabbi Isaac M. Wise suggested the formation of the Central Conference of American Rabbis (see entry 2). (See the forthcoming Inventory 2: the Jewish Congregational Archives gf_ghig). 2. CENTRAL CONFERENCE OF AMERICAN RABBIS, 1889-—, 204 Mulford Place, Macon, Georgia. Organized July 9, 1889 through the initiative of Rabbi Isaac M. Wise at the session of the Union of American Hebrew Congregations (see entry 1), meeting in Temple Beth El, Detroit, Michigan. Organization consists of approximately 565 members. Principles and purpose: To issue prayer books and other religious publications pertaining to Reform Judaism; assist with the placement of rabbis and co-ordinate their activities. Officers in charge: President, Max C. Currick, Erie, Pa.; vice- president, Emil W. Ieipziger, New Orleans, La.; recording secre— tary, Isaac E. Marcuson, Macon, Ga.; corresponding secretary, Samuel M. Gup, Columbus, Ohio; treasurer, Harry S. Margolis, St. Paul, Minn. Executive office, 204 Mulford Place, Macon, Georgia. (See the forthcoming Inventory 2: the Jewish Congre— gational Archives 2; Georgia). -11- (3,4) RE FORM C OI'IC—REGATI ONS 3. CONGREGATION BETH EL, 1850~-, Woodward and Gladstone ave., Detroit. Organized 1850 as a Minyan (a congregation of ten male adults). Affiliated with the Union of American Hebrew Congregations since Sept. 28, 1875. Beth El, oldest congregation in Michigan, first held services in residence of Mr. Isaac Cozens, Congress and St. Antoine streets. Some months later, congregation moved to a rented hall on Michigan Grand Avenue. First synagogue, Rivard Street near Congress Street, dedicated 1861. Second synagogue, Washington Boulevard and Clifford Street (formerly First Baptist Church), dedicated 1867. Third synagogue, Woodward Avenue and Eliot Street, dedicated 1905. In opening this temple for worship, the congregation, as a step in the democratization of synagogue organization, introduced the unassigned pew, being the first Jewish congregation in the world to adopt this system, which is now in use by approximately 250 congregations throughout the United States. Present synagogue dedicated 1924; white stone structure, in Classic style with Biblical inscriptions on frieze. The three auditoriums have a combined seating capacity of approxi— mately 4000. Services conducted in the English language. First settled clergyman, Rabbi Samuel Marcus, 1850—54. Present clergy— man, Dr. lee M. Franklin. Officers in charge: Director of Religious Education, Rabbi Leon Fram, Belcrest Hotel; president, Harry C. Grossman,'1000 Whitman Rd.; executive secretary, Irving D. Katz, 3016 Calvert Ave.; treasurer, David P. Wilkus, 2435 Boston Blvd. Membership: 1100 families. Minutes, 1850-1915, 15 vols.; 1915~-, loose~leaf files. Register (confirmations, members, and deaths), 1911—50, 19 vols., 1952~—, 2 vols. No permanent register prior to 1911. Financial records, 1850—1922, 24 vols.; 1923-—, loose—leaf file. Cemetery records, 1854—-, (see entry 85). Records kept in temple office. 4.: TEMPLE BETH ISRAEL, 1859——, 219 T/Iesley 53., Jackson, Jackson County. Organized 1859 as Beth Israel (Orthodox); reorgani— zed as a Reform temple under present name 1909. Affiliated with the Union of American Hebrew Congregations since April 4, 1906. Services first held in homes of Jacob Hirsch, 189 Mechanics Street, and Henry Long, 187 Mechanics Street. First synagogue, Michigan Avenue and