Isaac Leeser

In 1828, Leeser published a letter in the Richmond Whig which used Jewish history to respond to an anti-Semitic article in the London Quarterly. This attracted the attention of the Jewish communities of Richmond as well as Philadelphia. About that time Abraham Israel Keys, who had served as hazzan of Congregation Mikveh Israel in Philadelphia for four years, died. Leeser accepted the congregation's invitation to serve as his successor, although several previous hazzans had been Sephardic Jews. Six years later, he discussed his rationale in a letter to Rabbi Solomon Hirschell of London: "Knowing my own want of proper qualification, I would never have consented to serve, if others more fitting in point of standing, information, or other qualities had been here; but this not being the case (as is proved by there being yet two congregations at least in this country without a regular hazzan), I consented to serve."

In August, 1829, Leeser arrived in Philadelphia with the manuscript of his first book (The Jews and the Mosaic Law). He also brought fresh ideas about his new job. Until that time, a hazzan in America mostly led the congregation in Hebrew prayers, and Rev. Keys had been known for his fine voice.[4] Leeser was aware however that Rev. Gershom Mendes Seixas, the synagogue's first rabbi and congregation founder had delivered sermons in English on occasion, as had Rev. Solomon Nunes Carvalho. Leeser knew that in Hamburg, Rabbi Gotthold Salomon had broken new ground by delivering a sermon in German. Preaching in German soon became the norm in Reform synagogues, and even some conservative rabbis, such as Isaac Bernays, had begun to deliver sermons in the vernacular. Leeser helped to transform the lectern into the pulpit.

On June 2, 1830, Leeser delivered his first English sermon. Thereafter he preached with regularity, though on sufferance only, until June 18, 1843, when the congregation formally accepted the sermon as regular. Leeser's practice of delivering sermons on a regular basis was ultimately adopted by American congregations, and preaching became one of the standard duties of Jewish clergymen.

The scarcity of books concerning the Jewish religion had concerned many in his congregation. Leeser nearly singlehandedly provided American Jews with the texts they needed to worship. Although Philadelphia had vibrant publishing community, no one wanted to publish his translation of a Jewish instructional for children from German, so Leeser printed and published it himself in 1830. Similarly, he issued proposals to publish his translations of Johlson's Instruction in the Mosaic Religion, as well as his The Jews and the Mosaic Law, both of which likewise produced no offers, so he became his own publisher.

In 1837, he edited The Form of Prayers: The Custom of the Spanish and Portuguese Jews, representing a translation into English of the Sephardic prayers used at Philadelphia's Mikveh Israel synagogue.[5]

In 1845, Leeser published his own Hebrew-English edition of the Torah in five volumes. It was the first such translation in the United States, and became the standard Bible for English-speaking Jews during the nineteenth century.[6]

Three years later, Leeser published a Masoretic Hebrew edition of the Tanakh, Biblia Hebraica, in cooperation with Joseph Jaquett, a local Episcopalian minister. It was the first of its kind to be printed in America.

In 1853, Leeser completed his English translation of the entire Tanakh, commonly called The Leeser Bible. In 1857 he issued a second (folio-size) edition of this Bible. A compact size edition (containing a "Notes" section in the back of the book) was printed two years after the quarto edition (which contained footnotes of more extensive notes), as stated in the second to the last paragraph of the Preface of the compact size edition.

Many Jews emigrated from Germany in the 1830s and 1840s, and Leeser founded a free Jewish school in his home, as well as traveled to address other synagogues. He helped found the Hebrew Education Society of Philadelphia in 1848, although he could not garner sufficient support to establish a network of Jewish schools to rival the local public schools.[7] Following a disagreement, Leeser resigned from Congregation Mikveh Israel in 1850, which called the Italian conservative hazzan Sabato Morais as his successor, as Leeser finished his Old Testament translation, as well as oversaw the opening of the first Philadelphia Hebrew school (with 22 students) on April 7, 1851.[8] In 1857, the newly formed Congregation Beth-El-Emeth in Philadelphia called Leeser to lead them, and he served there until his death.[9] When Leeser commenced his public career, the United States had approximately 12,000 to 15,000 scattered Jewish individuals and members of congregations in the United States; that community (and its children) grew to about 200,000 by his death.[10] He helped to mold them into a community in part by his pulpit activities, and in part by his press.

Leeser continued to advocate for the rights of religious minorities within American democracy. In the 1840s and 1850s, Leeser used his Occident and American Jewish Advocate magazine to alert the Jewish community to rising threats to their religious freedom. He also allied with other religious minorities, notably Seventh Day Baptists, to advocate against Sunday blue laws that banned work and other activities on the "Christian Sabbath".[11]

Leeser participated in nearly all the early Jewish philanthropic activities in the United States — examples include the first Jewish day schools, the first Jewish seminary, the first Jewish publication society. The Occident and American Jewish Advocate acquired an international reputation during his 25 years at its helm. The Jewish Publication Society he founded became the predecessor of today's Jewish Publication Society of America, and Leeser's translation of the Bible became an authorized version for English-speaking Jews around the world. Shortly before his death, Rev. Leeser helped found Maimonides College and became its provost. That paved the way for future Jewish seminaries in the United States, although it closed its doors in 1873 and Hebrew Union College would not be founded in Cincinnati until 1875.[10][12]

According to one historian:

Leeser's sympathies lay with Southern slave masters. He believed slavery to be a positive, uplifting institution for African Americans, whom he deemed inferior to whites... What made Leeser unique was his implicit view, reflected in his published writing, that racialized chattel slavery was particularly beneficial to American Jews, as it proved that Jews belonged to the white racial category...like New York rabbi Morris Raphall, Leeser believed that the Bible sanctioned slavery, although he "disagreed with Raphall's assertion that 'the negro race [was consigned] to bondage through Noah's cursing Canaan."... neutrality on the war meant de facto support for the status quo—namely, the persistence of slavery in the United States... the tone of Leeser's writings on slavery and abolitionism convey support for the former and antipathy toward the latter. A study of Leeser's written work, with a focus on the terms "Negro" and "slavery," shows that Leeser's sympathy for slavery was rooted in his belief in the inferiority of African Americans and their fundamental weak-mindedness, servility, and barbarity.[13]

Wikimedia Commons has media related to Isaac Leeser.

• Gershwind-Bennett Isaac Leeser Digital Repository
• Isaac Leeser publications on Internet Archive
• The Occident and American Jewish Advocate: contains many of Leeser's works, including
  • The Jews and the Mosaic Law and
  • Catechism for Jewish Children

• Some Notes on Isaac Leeser, by Zev Eleff (January 12, 2014).
• Isaac Leeser: The Right Man at the Wrong Time, by Aharon Rakeffet-Rothkoff (Dec 25, 2013).