Keser vs. Kesher: What’s In A Name?[1]

 

I – The Puzzle

Kesher Israel (KI) Congregation has enhanced Jewish life in Pennsylvania’s capital of Harrisburg for almost 115 years. During that time, KI has been blessed with outstanding rabbinic leadership: The famed Rabbi Eliezer Silver[2] first headed the congregation from 1911-1925. He was followed by Rabbi Chaim Ben Zion Notelovitz who served KI from 1925-1932. Rabbi David L. Silver (a son of Rabbi Eliezer Silver) led the congregation from 1932-1983. Rabbi Dr. Chaim E. Schertz served KI as its rabbi from 1983-2008.

Soon after arriving in Harrisburg in 2007, I found myself intrigued by the synagogue’s name. Since the congregation is called Kesher Israel, I just assumed its Hebrew name was קשר ישראל (pronounced ‘Kesher Israel’, meaning Bond of Israel). However, I soon learned that upon being founded in 1902, the synagogue was in fact named כתר ישראל (pronounced ‘Keser Israel’ in classic Ashkenazis – which KI’s founders surely spoke – meaning Crown of Israel). I soon noticed that below the words ‘Kesher Israel Synagogue’ on the cornerstone of KI’s current building (pictured above), appears the Hebrew name כתר ישראל.

This seemingly minor detail puzzled me greatly. Why did a congregation whose proper Hebrew name was כתר ישראל choose to call itself Kesher Israel? Had anyone ever taken note of – or attempted to correct – this inconsistency? During the summer of 2015, I found time to research the matter, and I now have a theory to propose.

II – An Enigmatic Account

In 1997, KI honored its beloved Rabbi Emeritus – Rabbi David L. Silver (1907 – 2001)[3] – with a community-wide weekend celebration on the occasion of his 90th birthday. As part of that celebration, the congregation published “Silver Linings” – a 90 page book of Rabbi D. Silver’s memoirs. Those memoirs were excerpted from some 35 hours of taped interviews conducted from April, 1996 – April, 1997. On pages 43 – 44 of that book we find the following account:

When the shul was founded, it was called Keser . . . which means a crown. Some fellow who was a Hebrew teacher . . . spelled it as C-a-s-s-e-u-r. He should have put it down as K-e-s-e-r. Some people – Lithuanian Jews, I want you to know, because I am of that breed – pronounced and spelled it “sh”. Kesher means “the bond” . . .

My father came here in 1907. He was a good Hebraist and he didn’t like the name. He said, in the Bible when there is the term “kesher” it’s “kesher bodim”[4]. A bond of bodim means rebels, period[5]. My father said that’s no name for a shul and changed it from Kesher Israel to Keser Israel, a crown of Israel. I don’t know whether it happened on the first day he came here but that’s what it became.

Rabbi D. Silver’s eye-opening account of the history of KI’s name is quite enigmatic. In attempting to understand this explanation, the following questions must be answered:

1)      If the congregation’s original name was in fact ‘Keser Israel’ (כתר ישראל), why would Lithuanian Jews have pronounced it ‘Kesher Israel’?

2)      If the congregation’s original name actually was ‘Keser Israel’, what exactly did Rabbi Eliezer Silver change?

3)      As the synagogue is called ‘Kesher Israel’ to this very day, what did Rabbi D. Silver mean when he reported that his father had successfully changed its name from ‘Kesher Israel’ to ‘Keser Israel’?

III – Sabesdiker Losn

In the Book of Judges, we learn of a terrible civil war that flared up between the tribes of Ephraim and Manasseh. As the beaten forces of Ephraim attempted to retreat across the Jordan River we read (Judges 12:5-6):

5 – And the Gileadites seized the crossings of the Jordan that belonged to Ephraim; and it was that when any of the survivors of Ephraim said, “Let me go over,” and the men of Gilead said to him, “Are you an Ephraimite?” and he said, “No.”

6 – And they said to him, “Say now ‘Shibboleth,’ ” and he said “Sibboleth,” and he was not able to pronounce it properly, and they grabbed him and slew him at the crossings of the Jordan; and there fell at that time of Ephriam, forty-two thousand.

At that point in Jewish history, the tribe of Ephraim was unable to correctly pronounce the hushing sound of the Hebrew letter “Shin” in the word “Shibboleth”. They instead pronounced the word with the hissing sound of the Hebrew letter “Sin”, and the word came out as “Sibboleth”.[6] With their identities compromised, many Ephraimites lost their lives.

In the course of my research, I learned that the inability of many Lithuanian Jews to properly distinguish between the hushing and hissing sounds of the Hebrew letters “Shin” and “Sin” was once common knowledge. Like the Ephraimites before them, many Lithuanian[7] Jews also pronounced the word ‘Shibboleth’ as ‘Sibboleth’.[8] As a result of their enunciation, other Yiddish speakers jokingly referred to the Lithuanian dialect of Yiddish as ‘Sabesdiker Losn’. In an often quoted article on Sabesdiker Losn, Prof. Uriel Weinreich writes:

One of the most intriguing instances of non-congruence involves a peculiar sound feature of the northeastern dialect of Yiddish: the confusion of the hushing series of phonemes (š, ž, č) with the hissing phonemes (s, z, c), which are distinguished in all other dialects . . . This dialect has come to be known as sábesdiker losn ‘solemn speech’ (literally ‘Sabbath language’), a phrase which in general Yiddish is šábesdiker lošn, with two š’s and an s. This mispronunciation of it immediately identifies those who are afflicted with the trait; to them the term litvak is commonly applied.[9]

Later in that same article Weinreich writes:[10]

The Ephraimites . . . paid with their lives for their inability to distinguish hissing and hushing phonemes in a crucial password. No litvak has ever been slain for his sábesdiker losn, but he has been the butt of innumerable jokes. The derision with which the feature was regarded by other Yiddish speakers sent it reeling back under the impact of “general Yiddish” dialects from  the south . . . In addition to dialectical pressure from the south, there were other influences tending to introduce the opposition, as it were, from within. There was for example, the growing need to learn foreign languages in which hissing and hushing phonemes are distinguished, and the promotion of Standard Yiddish by the schools, the theater, and political and educational organizations.[11]

As we have seen, many Lithuanian Jews were unable to distinguish between hushing and hissing sounds. While this led many to pronounce ‘Shibboleth’ as ‘Sibboleth’ (hence the term Sabesdiker Losn), this was not always the case. There is much evidence that in some locales, the inability of Lithuanian Jews to distinguish between the hushing and hissing sounds resulted in the exact opposite: they pronounced the word ‘Sibboleth’ as ‘Shibboleth’.[12]

In his article dealing with Sabesdiker Losn, Prof. Rakhmiel Peltz[13] quotes sources showing that many Lithuanian Jews mispronounced their words in the following manner:

. . . šuke ‘Sukkoth tabernacle’, šimkhe ‘joy, festivity’, šeykhl ‘reason, sense’, šider ‘prayer book’ . . .  [14]

A fascinating episode involving none other than Rabbi Eliezer Silver himself relates to this point, and can be found in the book “A Fire In His Soul”. A good part of that volume documents the activities of the Vaad Hatzala – the emergency rescue committee which worked so hard to save Jewish lives during the dark years of the Holocaust.[15] Soon after the fighting ended, the committee sent Rabbi E. Silver to the war-ravaged European continent to aid Jewish refugees and survivors. The following colorful incident is recorded:[16]

Rabbi Eliezer Silver, acting as a Vaad representative and president of the Agudas Harabonim, spent three months visiting Holland, Belgium, France, Czechoslovakia, Germany and Poland. Wearing a surplus American Army uniform purchased for this mission, he moved about freely, distributing funds to build mikvaos, yeshivas and kosher kitchens. He also located children who had been in hiding throughout the war.

This bearded rabbi in uniform did experience some awkward moments. When an allied soldier saluted him, Rabbi Silver did not respond in kind, causing the soldier to doubt his credentials. When Occupation officials asked to see his military identification – after all, he was a man in uniform – Rabbi Silver stared defiantly and proclaimed, “I don’t need papers. I am the Chief Rabbi of the United States and Canada!” (It came out “United Shtates” in Rabbi Silver’s characteristic accent.) Understandably, the American authorities did not believe him and were not inclined to let him go.

Chagrined, Rabbi Silver pointed to the telephone and barked, “Call Shenator Taft. Tell him Shilver’s here!” The officials looked at each other. They didn’t know that the small man, seething with almost comical anger, enjoyed a personal and political friendship with the powerful Ohio Senator Robert Taft.[17]

Rabbi Silver’s “characteristic accent” described above is a rare glimpse into how his Lithuanian upbringing and pronunciations affected his ability to articulate his words. Rabbi Eliezer Silver was born in the hamlet of Abel – in the Kovno province of Lithuania in 1881.[18] His pronunciation of “Shtates”, “Shenator”, and “Shilver” was most likely the result of his growing up in an environment where no distinction was made between hissing and hushing sounds in the Yiddish spoken all around him. In his case (and probably in the case of many others in his locale), words that should have been pronounced with a ‘hiss’, were instead pronounced with a ‘hush’.[19]

With this better understanding of how many Lithuanian Jews pronounced their words, I believe we can now solve the mystery of KI’s name.

IV – Solving the Puzzle: A Theory

Making use of KI’s historical records, I propose the following theory:

KI was founded in 1902. The congregation was officially named כתר ישראל in Hebrew, and was given the English name of ‘Casseur Israel’ – instead of the more straight-forward ‘Keser Israel’. This can be clearly seen from a document – dated January 1, 1903 – presented to Mr. Max Cohen (a founding member) which stated that he had purchased a pew in his new Harrisburg synagogue. This certificate was signed on behalf of “The Trustees of the Congregation – Casseur Israel, Harrisburg, Pennsylvania”. The document was also embossed with the new congregation’s official seal. In English, the stamp reads “Congregation Casseur Israel – Harrisburg, Pa.” In Hebrew it reads, “חברה כתר ישראל – האריסבורג פא”  [20]

Although KI was chartered as ‘Casseur Israel’ in October of 1902, the Lithuanian founders and members of this new synagogue pronounced its name as ‘Kesher Israel’. This was a result of the manner in which their version of Sabesdiker Losn Yiddish affected their enunciation of the hissing and hushing sounds.[21] As a result of the way in which the congregation’s members pronounced their own synagogue’s name, local newspaper articles began referring to the synagogue as ‘Kesher Israel’ – as early as 1903 (just months after the congregation was founded).[22]

Though Rabbi Eliezer Silver arrived in Harrisburg in 1907, he was not officially hired by KI to serve as their spiritual leader until February 11, 1911.[23] In 1908, shortly after Rabbi E. Silver arrived in Harrisburg – but still three years before he would become KI’s first rabbi – the six-year-old congregation hired a local Yiddish printer to write up its constitution.[24] The following detail on the constitution’s cover page[25] is striking: Although the synagogue’s official seal used in 1903 listed the new congregation’s Hebrew name as חברה כתר ישראל (Keser Israel Congregation), KI’s 1908 constitution records the Hebrew name of the synagogue as חברה קשר ישראל (Kesher Israel Congregation).[26] This was a result of either:

A)   The printer – unfamiliar with the congregation’s official Hebrew name of  כתר ישראל – published a document in which he spelled the congregation’s Hebrew name true to the way its own members all pronounced it – קשר ישראל – Kesher Israel.

B)   The version of Lithuanian Yiddish spoken by so many of the congregation’s founders and members caused them to refer to the synagogue as ‘Kesher Israel’ from the day it was founded. Perhaps by 1908 a movement arose within KI to have its Hebrew name officially changed from כתר ישראל (Keser Israel) to קשר ישראל (Kesher Israel). This proposed switch would enable the young congregation to have complete consistency between; 1) the synagogue’s Hebrew and English names, 2) what all of KI’s founders and members already called it, and 3) the name used by all the newspapers when referring to the congregation.

When KI hired Rabbi Eliezer Silver as its rabbi in 1911, he accepted the pulpit of a synagogue whose Hebrew name had begun as כתר ישראל (Keser Israel), but for one reason or another, was now given the Hebrew name of קשר ישראל (Kesher Israel) in its official constitution. Rabbi E. Silver could live with the fact that everyone pronounced the congregation’s name as ‘Kesher Israel’ (and from what we have seen above, he most probably pronounced it that way as well) – and did not even mind if they spelled it that way in English. However, seeing the synagogue’s name spelled in Hebrew as קשר ישראל was too much for Rabbi E. Silver to bear. Having mastered Biblical and rabbinic literature, he clearly knew the negative connotations of the word קשר . He associated that word with conspiracies and rebellions – concepts which he strongly believed had no place in a Jewish house of prayer that was to be loyal to G-d and Jewish tradition. As such, Rabbi E. Silver insisted that KI’s official Hebrew name should revert back to כתר ישראל (Keser Israel). He insisted on this Hebrew name for the synagogue despite the fact that (he and) his fellow Lithuanian Jews pronounced the congregation’s name as ‘Kesher Israel’ – and would continue spelling it that way in English as well.[27]

Rabbi E. Silver’s efforts to ensure that KI would retain its original Hebrew name of כתר ישראל (Keser Israel) can be seen in two early projects of his.

In addition to explaining Rabbi David L. Silver’s above-cited enigmatic account, I believe the puzzle of how a synagogue, with the Hebrew name of כתר ישראל (Keser Israel), ended up with the English name of ‘Kesher Israel’ has now been solved.

VI – Conclusion

Upon reflection I realize that the only time the membership of KI hears the congregation referred to as כתר ישראל (Keser Israel) is after the solemn Yizkor memorial prayers, which are recited during the holidays. At the conclusion of Yizkor, special collective Kel Maleh memorial prayers are recited on behalf of the deceased members and relatives of the congregation.[34]  Since my arrival in 2007, I listened closely as KI’s Cantor Seymour Rockoff would clearly enunciate the words קהילת כתר ישראל (Keser Israel Congregation) during that prayer – pronouncing the synagogue’s Hebrew name exactly as Rabbi Eliezer Silver would have wanted.

Following Cantor Rockoff’s sudden passing in the summer of 2015,[35] I recited those collective Kel Maleh prayers at KI this past Shemini Atzeret (5776). As I clearly pronounced the words קהילת כתר ישראל, I thought about all the history behind KI’s name. I also envisioned Rabbi Eliezer Silver grinning as he tipped his signature black silk top hat in my direction.

___________

רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן.

Rabbi Shimon would say: There are three crowns – the crown of Torah, the crown of priesthood, and the crown of royalty – but the crown of a good name is the most valuable of them all.

(Pirkei Avot 4:13)