Few Jews settled in the Bridgeport area, but during the British military occupation of New York City and Newport during the Revolutionary War, many Jews fled the cities and made their temporary homes in Fairfield County. There were enough Jewish men to hold a minyan in Stratford during the war years. Other refugees fled to Stamford, Norwalk, Danbury and Wilton. Among these Jews was the famous Meyer Myers, silversmith, who manufactured lead shot for Washington’s Revolutionary army and smuggled ammunition through enemy lines disguised as a silversmith of religious objects. When General Tyron raided the coastal towns and swept deep into the countryside to Danbury, Jews lost heavily along with their new countrymen. Jews played significant roles in the country’s fight for freedom and they won honor and respect from the citizens of the young nation. In 1843, the Connecticut General Assembly passed an act that gave Jews complete freedom of worship. The scene was set for increased Jewish immigration to the Bridgeport area. The Jews who came to Bridgeport were at first Spanish and Portuguese (Sephardic), but they were joined by the large immigration of German Jews in the early to mid 1800s. These immigrants quickly integrated into the growing commerce of Southern Connecticut. They were merchants, peddlers, grocers, butchers, barbers, bookkeepers, watch repairers, clerks, tailors, tobacconists, opticians, horse dealers, nurses, doctors and boarding house proprietors.
1850s Immigration of German Jews to Bridgeport
Congregation B’nai Israel Established, 1859
In 1852 several Jewish immigrant families from Germany began to gather for worship under the leadership of two brothers, Moses and Bernhard Klein, and their friend, Pinkney Lesser. All three men were merchants. Although Reform Judaism, which began in Germany, had reached America by the 1830s, its influence was not widespread, and in Bridgeport its impact was insignificant. Understandably, these Jewish families were orthodox in their ritual and observance and, since traditional Jewish law requires that the dead be buried in hallowed ground, they first united in a search for a plot of land to serve as a cemetery. Ultimately, this common quest led them to organize the first Jewish congregation in Bridgeport. In 1859, they received a charter from the city and officially became known as Congregation B’nai Israel, the third oldest congregation.
1859-1884 Early Worship and Accomplishments of Congregation B’nai Israel
Among the first elected officers of Congregation B’nai Israel were Pinkney Lesser, president, and Moses Klein, treasurer. The first rabbi was the Reverend A. Jacobs, who was engaged for a salary of $20.00 per month. Membership consisted of an admission fee of $6.25 plus monthly dues of $1.25 for couples, half that for singles. Services, which were strictly orthodox, were conducted in Hebrew, and although women attended, they were required to sit separately from the men.Because of the Congregation’s small size, Moses Klein was sometimes obliged to knock on doors in an effort to get enough men together for a minyan. During the winter months this required vigorous effort, but these early Jews were committed to keep their tiny congregation alive. They soon purchased a cemetery in Fairfield, proceeded to establish a Hebrew school, and finally – in 1865 – acquired a Sefer Torah for $100.00 in gold, a significant sum of money in those days. This acquisition was a significant step towards creating a strong congregation. Traditionally, a Torah is the symbol of permanence.
From the start, Congregation B’nai Israel showed an interest in civic affairs as well as in religious matters. In 1876, when there were still only a dozen Jewish families in Bridgeport, Bernhard Klein became the first Jewish alderman, elected from what is now the First District. His son, Jacob, became the first Jewish lawyer in the city, and in later years gave the Klein Memorial Auditorium to Bridgeport. Also in 1876, Mrs. Moses Klein organized the Ladies’ Hebrew Charitable Society. In addition to raising money to help maintain the cemetery, this group welcomed and advised newly arrived immigrants and gave assistance to the poor and needy. This community assistance program was of immense importance for those who often came to America without knowing English and having no family here to smooth out the settling down. This process of providing for fellow Jews always existed within the Jewish community worldwide, but it became unusually significant right from the beginning of the Jewish arrival in New Amsterdam.
In later years, the Jewish Federation would emerge as a community-wide organization. Thus, through individual service and contribution, as well as through group activity, the Congregation impacted positively upon the general community.
1885-1910 Growth of Reform Judaism
Breaking Away of Orthodox and Conservative Group
Adath Israel Established 1895
Rodeph Sholom Established 1909
During the early years of its existence, Congregation B’nai Israel did not have a regular meeting place and services were held in lofts, in stores, or in people’s homes. Rabbis, as well as meeting places, changed frequently, for services were conducted by itinerant rabbis until an orthodox rabbi willing to take up residence in Bridgeport could be engaged. The Congregation had several orthodox rabbis prior to 1900, but by the late 1800s, many members definitely considered themselves as Reform. Some of this heightened interest in the Reform Movement may have been caused by the more established German Jews reacting to large scale Eastern European immigration. In the late 1880s, many Jews fled the persecution and poverty of Lithuania, Russia, the Ukraine, Poland, Hungary, Rumania and Galicia. The more established Jews of America did not integrate readily with the new arrivals. Many of the immigrant Jews practiced “old world” traditions and they stood out noticeably. Socially, ethnically, and religiously, the Eastern European Jews and the Americanized Jews had little in common. Despite the differences, however, many German American Jews started mutual aid institutions to provide for the welfare of the poor immigrants. As B’nai Israel became Reform in practice, the more traditional Jews felt increasingly uncomfortable. As the number of Jews increased in Bridgeport, the need for several synagogues became obvious. In 1895, there were sufficient members of the congregation to break away and form the first orthodox synagogue in Bridgeport, Adath Israel.
During the same year, the congregation began planning for a permanent building. They wanted a dignified sanctuary, a suitable and practical place in which to worship. They also desired better facilities for the education of their children. In 1895 they were granted a special charter by the General Assembly of the State of Connecticut and immediately started a campaign to raise funds for their new building. However, once more, there was resistance, this time from a small faction that accepted the reform philosophy but objected to some of the more radical departures from tradition. In 1909, when plans for the new building were being formulated and it was apparent that most members favored a strictly Reform mode of worship, this faction broke away to form Congregation Rodeph Sholom, the first Conservative synagogue in Bridgeport.
1911 Dedication of the First Park Avenue Temple
Meanwhile, Congregation B’nai Israel proceeded with its own plans. One of the prominent members, Leonard Asheim, became the architect for the new building. The new Temple was erected on the corner of Park Avenue and Washington Avenue, and became known as the Park Avenue Temple. It was formally opened on the afternoon of March 12, 1911, in the presence of a large gathering of congregational members, invited guests, and interested spectators. Present at the dedication ceremony were Mayor Buckingham of Bridgeport and many prominent clergymen, Christian as well as Jewish. In keeping with the mood of joyous solemnity that pervaded this special occasion, beautiful music was provided by a trio of violin, viola and piano. The dedication exercises began with the presentation of the key by Isaac Moss, chairman of the Building Committee, to Sigmund Loewith, president of the congregation. Mr. Moss expressed his happiness that the oldest Jewish religious society in Bridgeport was at last to have a home worthy of its Jewish tradition and history and thanked all who had assisted in bringing this long held dream to realization. Mr. Loewith spoke of the congregation’s early beginnings, of their courage and perseverance in the face of many difficulties and defeats, and of their ultimate triumph. After the speeches, the Ner Tamid was lit by Bernhard Klein, the oldest member of the congregation, and the Torah scrolls, encased in white and red silk, were placed in the Ark. The day’s festivities culminated in the evening with a long musical service, which included a large choir. The Temple was a significant addition to the religious life of Bridgeport; even to this day, one can readily admire the grandeur of the structure. Wood carvings abounded with a cathedral ceiling that was supported by massive timbers that spanned the entire building. The Ark and bimah were imposing and the brass menorah captured the imagination of the congregants. The lectern was of heavy wood and it stood bold and austere. No wonder the sermons delivered were forceful and articulate.
1911-1939 Early Worship and Accomplishments of the First Park Avenue Temple
With the completion of the new Temple there emerged a new energy and enthusiasm. 1911 saw the birth of a women’s auxiliary group which was to become known as the Sisterhood of the Park Avenue Temple. Initially its aim was to give financial support to the Congregation, but it soon began to initiate charitable, civic and cultural activities. The Sisterhood distributed food and clothing to the needy, collected books for hospitals, and presented concerts open to the public. Six years later, for reasons of efficiency and to end duplication of services, the Ladies’ Hebrew Charitable Society merged with Sisterhood. In 1913, a men’s league was formed, which in time became the Brotherhood of Congregation B’nai Israel. Like the Sisterhood, the men’s group engaged in religious, charitable, social, and cultural activities that enriched the lives of congregants and fostered friendly relations with members of the Bridgeport community.
The influence of the early Reform movement, with its German origins, was evident in the social and religious structure of the first temple. Often, the minutes of its organizations were taken in German and little, if any, Hebrew was used by the congregation during worship. Women, though no longer segregated, were still forbidden to take part in most aspects of the service. No woman could read from the pulpit nor serve as an usher; these were special honors reserved for men only. The Sabbath service itself was highly formal. Members sat in family pews, which were assigned to them, and nobody ever left a service before it was over for any reason; if a member was “inconsiderate” enough to faint, the service continued without interruption.
Involvement in temple activities was pervasive. In addition to the projects of the Sisterhood and Men’s Club, groups presented plays – both religious and secular – on a regular basis. Members attended a first night congregational seder, which superseded individual home seders. Dedicated volunteers, including teachers who received no salaries, ran the religious school. It is interesting to note, however, that at this time congregational commitment did not extend to Israel. Except for a few, members were strongly opposed to Zionism.
1940-1945 Wartime Activities of the First Park Avenue Temple
During the war years of the 1940s, many members of the congregation became civil defense volunteers. They cleared people from the streets during test drills and checked that shades and blinds were drawn to protect inhabitants from flying glass in the event of an air raid. They also patrolled the streets, strictly enforcing the blackout, or evening ban on light. This was a vital defense measure because of the threat of German submarines in Long Island Sound. Ships departing from New York could be silhouetted against lights from the shore, making them clear targets.
Because of the nightly blackouts, evening activities were curtailed or avoided, and aside from Sabbath service there were no evening meetings at the Temple. By day, however, congregants were involved in a variety of helpful activities. Some members served as visiting nurses at a military hospital in West Haven; others volunteered to roll bandages and sew garments for the Red Cross; and Temple groups organized war bond drives, blood banks, and collections of supplies for hospitals. Members of the congregation served in all segments of the war effort including the military.
