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 BM75S.K14 135 
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 In memoriam : Rev. Dr. Isidor Kalisch, o 
 
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Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
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 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029221252 
 
Tli^nomFfLef Jin„l.- NfU C- y.Y. 
 
IN MEMORIAM 
 
 ■P^J 
 
 ISOH 
 
 31 
 
 OF 
 
 NEWARK, NEW JERSEY. 
 
 1886 
 
^ ' 2 2^ 6 ^7 
 
 /CORNELL 
 
 UNIVERSfTYJ 
 \ LIBRARY ^^ 
 
INDEX. 
 
 Memoir, - - - - i to- 51 
 
 Funeral Obsequies, - - 51 to 55 
 
 Funeral Oration, by Dr. Gottheil, - 55 to 63 
 
 Prayer, by Rev. J. Leucht, - 63 to 65 
 
 Resolutions, by Treuen Schwestern, - 65 
 
-^MEMOIR*^ 
 
 Rev. Dr. ISIDOR KALISCH. 
 
 Rev. Dr. Isidor Kalisch was born on the fifteenth day 
 of November, eighteen hundred and sixteen, at Kroto- 
 schin, in. the Duchy of Posen, Prussia. His parents 
 were the Reverend Burnham KaHsch and Sarah Kalisch. 
 His father^was a man deeply versed in Hebraic lore, 
 and widely known throughout the Duchy, where he 
 lived and died, as a man of learning, piety and benev- 
 olence. He died on the first of September, eighteen 
 hundred and fifty-six, at Krotoschin. 
 
 His mother was a woman of great energy, devout 
 piety, strong intellect and goodness of heart. She hved 
 to witness the triumphs of the subject of this memoir, 
 in the chosen field of her belief, and died on the four- 
 teenth day of March, eighteen hundred and eighty-three, 
 in the city of New York, at the advanced age of eighty- 
 seven years. 
 
Isidor Kalisch was the eldest of their seven children. 
 At an early age Isidor manifested great interest in ab- 
 struse subjects and a thirst for knowledge. In his 
 ninth year he was remarkably proficient in Talmudical 
 and Hebrew learning. He was encouraged in his stu- 
 dious inclinations by his fond parents, who indulged 
 him every facility available to that end. In the course 
 of time he studied theology, philology, philosophy, 
 &c., at the Universities of Berlin, Breslau and Prague, 
 and that he was an apt and excellent scholar, is amply 
 testified to, by glowing testimonials from such eminent 
 and wide-renowned professors as Lichtenstein, Diester- 
 weg, Gruson, Edward Munk, and others. 
 
 While pursuing his studies at the Universities, he 
 contributed to leading German periodicals and news- 
 papers, among which were the Orient, edited by the 
 celebrated Dr. Julius Fuerst, Breslauer Beohachter and 
 Figaro. - These contributions won for the j oung stu. 
 dent golden opinions everywhere, and an enviable liter- 
 ary reputation. 
 
 The war-like feeling which existed throughout Prus- 
 sia in 1842 aroused the ardor and enthusiasm of young 
 Kalisch, and evoked from him a patriotic poem, en- 
 titled, "Schlacht Gesang der Deutschen," (War Song 
 of the Germans), which, on the thirty-first day of De- 
 cember, eighteen hundred and forty-two, he dedicated 
 to the Prince of Prussia, (since Emperor of Germany), 
 
from whom he received the following letter of thanks : 
 
 "Den von Ihnen unterm 31 ten V. M. und F, uebersendeten 
 Schlacht-Gesang der Deutschen habe Ich mit Dank aufgenommen, 
 Berlin den i2ten Januar 1843. Prinz v Preussen." 
 
 An Herrn Jsidor Kalisch. 
 
 The following is a translation of the same : 
 
 "Yours -of the 31st of last month and inclosed 'War Song of the 
 Germans" I have accepted with thanks. Berlin the 12th January, 
 1843. Prince of Prussia. 
 
 To Mr. Isidor Kalisch : 
 
 This poem was soon after set to music by Music Di- 
 rector Mueller, of Breslau, and became one of the popu- 
 lar songs of Germany at that period. 
 
 In 1843 Rabbi Kalisch preached the first German 
 sermon ever preached in his native town. His effort 
 was a pronounced success. 
 
 But the restlessness of the times was such in Prussia 
 that a liberty-loving citizen, such as young Kalisch was, 
 stood in imminent danger of being drawn away from 
 his peaceful vocation and plunged into the vortex of 
 political feeling and expression. Imbued with thelov? 
 of liberty, and witnessing the oppression of his fellow- 
 men under the forms of government and law, his gen- 
 erous nature decried these things ; he wrote poems 
 breathing the true spirit of liberty; contributed articles 
 to newspapers, which were condemned as seditious by 
 tyrannical censors, and thus, when in eighteen hundred 
 and forty-eight, the revolutionary fever had reached a 
 crisis, he became one of the many obnoxious citizens, 
 who were inimical to the welfare of Prussia, because 
 
 3 
 
they were stumbling blocks to the progress of tyranny 
 and oppression. He was compelled to leave Germany. 
 He made his way to London, England, and after a so- 
 journ there of several months, he left for New York 
 City, where, after an ocean trip in the sailing vessel^ 
 Rolla, lasting nearly nine weeks, he arrived on the 
 twenty-eighth day of August, eighteen hundred and 
 forty-nine. 
 
 He immediately set himself to the task, to find some 
 vacancy in the pulpit in one of the few Jewish congre- 
 gations which were then flourishing in this country. 
 He met with success in his endeavors, for in the month 
 of July, eighteen hundred and fifty, he received a call 
 from the congregation, "Tifireth Israel,'' of Cleveland, 
 Ohio, to officiate as their minister. 
 
 He arrived in Cleveland on the twenty-fourth day of 
 July, eighteen hundred and fifty, and at once assumed 
 the duties of his position. He found his congregation 
 of the true orthodox type. By the expression, "true 
 orthodox," is here meant that the majority of the mem- 
 bers of his congregation were hermetically attached to 
 all the useless and meaningless Jewish religious rites 
 and ceremonies of by-gone ages — to rites and ceremo- 
 nies which were suitable to the circumstances, customs 
 and condition of the Israelites while sojourning in the 
 Arabian desert. The preacher saw at once that this 
 evil must be remedied. But how ? A resolution once 
 
 4 
 
fixed in his mind always received prompt and speedy 
 execution. It so occurred in this case. 
 
 Unhesitatingly and boldly, he planted the banner of 
 reformed Judaism in the midst of a wondering congre- 
 gation. By "Reformed Judaism," according to the young 
 preacher's theory, was a Judaism founded on the Bible, 
 with science, reason and philosophy as monitors and 
 guides. The preacher's act was bold and hazardous. 
 Dependent upon a small salary, surrounded by ortho- 
 dox congregations, who were wedded body and soul to 
 all the ancient traditions, customs and rites of their 
 forefathers, a rupture between the minister and his 
 flock, would leave no inviting prospect to the bold inno- 
 vator. Luckily this rupture did not happen Strong 
 sense, scholarly arguments, earnest zeal, honest and 
 candid labor on the preacher's part prevented it. There 
 was opposition, but it dwindled into nothingness. Hy- 
 pocrites there were many, but they cowed before his 
 manly and candid views and his lucid exposition of the 
 Mosaic law. His congregation became thoroughly in- 
 fected with the spirit of reform. It was a sudden revo- 
 lution in the affairs of the Jewish church. Like all 
 sudden revolutions, it produced instantaneous and great 
 results. Useless and meaningless religious rites, cus- 
 toms and ceremonies were abolished. The preacher's 
 course, while it received the sanction of his congrega- 
 tion, drew him into heated newspaper controversies 
 
 5 
 
with the orthodox Jewish ministers in various cities. 
 They were, however, silenced by his trenchant and fa- 
 cile pen. The result of his vigorous onslaught on the 
 worthless ceremonies, customs and rites practiced by 
 orthodox Jews, was the assembling of the first confer- 
 ence of rabbis at Cleveland, Ohio, in 1855. The object 
 of this conference was to better the spiritual condition 
 of the Jews in America ; to strip the Jewish divine ser- 
 vice from heathenish and idolatrous customs ; to "weed 
 out senseless and useless prayers, and to establish a uni- 
 form divine service throughout the land. In this en- 
 deavor Dr. Kalisch found active and strong co-laborers 
 in Rev. Drs. Lilienthal, Rothenheim, Merzbacher, Cohen 
 and others. A ritual and common prayer book was 
 agreed upon, called "Minhag America," and which is 
 now in use in a majority of the Jewish synagogues. 
 "Minhag America" was largely the labor of the subject 
 of this sketch, upon whom devolved a portion of the 
 editorial labor thereof. 
 
 Notwithstanding the manifold labors assumed by Dr. 
 Kalisch, he did not neglect the spiritual welfare of his 
 Cleveland charge. Through his efforts a new syna- 
 gogue was erected, and his congregation became large 
 and flourishing. The children of Jewish parents were 
 taught by him the principles of Judaism in the school 
 attached thereto, and a most harmonious feeling existed 
 between the minister and his congregation. The indus- 
 
 6 
 
try of Dr. Kalisch was never ceasing. The more labor 
 he performed in behalf of Judaism, the better he liked 
 it. His whole soul was devoted to the sacred cause of 
 lifting his brethren to a position of equality with the rest 
 of mankind — to rescue them from the uncharitable and 
 despicable position in which blind prejudice and fanati- 
 cism had plunged them. He did not attempt to accom- 
 plish this in a craven and fawning spirit ; but on the 
 contrary, in a bold and incisive manner, even to aggres- 
 siveness. This is amply illustrated by a most masterly 
 production from his pen, which appeared in book-form 
 as early as 1853, entitled "Wegweiser fuer rationelle 
 Forschungen in den Biblischen Schriften." This book 
 created a profound impression, both in Europe and 
 America. It stamps its author as a classical scholar, 
 unbiased thinker, profound philosopher, an acute but 
 dispassionate critic, and a true and loyal defender of the 
 principles of Judaism. 
 
 The English, German and French press were unani- 
 mous in their praise of the high literary merit displayed 
 by the author ; his sound critical judgment and its great 
 value as a theological work. 
 
 The most learned rabbis and theologians of this 
 country and Europe were unstinted in their encomiums 
 upon the merits of the book ; its great value as a sound 
 and unbiased theological work, the comprehensive 
 knowledge and learning displayed by the author in the 
 
treatment of his subject and the incontrovertible argu- 
 ments adduced by him to sustain his view of the non- 
 inspiration of the New Testament, &c. 
 
 As one rabbi aptly expressed it in reviewing the book : 
 "In the critical exposition of the gospel, according to 
 Matthew, the author adopts two plans ; he points out 
 the mistakes committed by the writer, and the contra- 
 dictions which that book embodies ; and then he exam- 
 ines the moral and religious doctrines contained therein, 
 pointing out their respective sources in the Bible and in 
 the rabbinical literature. He succeeds in establishing 
 two important facts. First, that the book cannot be of 
 a divine origin on account of the mistakes and contra- 
 dictions contained therein ; and. secondly, that the moral 
 part of the book has no claim to originality, being a 
 synopsis of what has been written previously to Mat- 
 thew. The logical deduction of these facts is, that- 
 Christianity is an inaccurate synopsis of Judaism, which 
 by no means supersedes the latter ; it only confirms the 
 superiority and divinity of the latter. Our author is 
 very minute on this subject and treats it with consider- 
 able earnestness, without irony or sarcasm, developing 
 an extensive knowledge of our national literature and 
 handling the subject matter with such respect as is due 
 to a subject of such importance, and also to the feelings 
 of the community. This part of the work is very elab- 
 orate and should be read by every Jew and Gentile. It 
 
throws light upon a vital question of religious interest, 
 which is eminently calculated to give an impulse to new 
 and extensive researches." * 
 
 This work found so much favor that Dr. M. Mayer, 
 of Charleston, South Carolina, in 1857 produced and 
 published an excellent English translation thereof, 
 and which found rapid sale. Its English title is, "Kal- 
 isch's Guide. A Guide for Rational Inquiries into the 
 Biblical Writings, being an Examination of the Doc- 
 trinal Difference between Judaism and Primitive Chris- 
 tianity, based upon a Critical Exposition of the Book of 
 Matthew." 
 
 For other opinions of the merit of the work and the 
 service rendered by Dr. Kalisch thereby to Judaism and 
 the community in general, consult the letters of recom- 
 mendation from various rabbis, and extracts from Klein's 
 Yahrhuch and Dei- Hausfreund, prefixed to "Kalisch's 
 Guide," pubhshed A. D., 1857. 
 
 Dr. Kalisch had scarcely been in this country five 
 years before his reputation as an erudite scholar and as 
 a philologist of the highest rank was widely established. 
 Amidst his innumerable labors, he was requested early 
 in the summer of 1855, by Professor Gibbs, of Yale Col- 
 lege, to decipher a Phoenician inscription which had 
 been found in Sidon, Asia. 
 
 9 
 
A short extract from a letter to the editor of the 
 
 Jotirnal of Commerce, dated Beirut, February ii, 1855, 
 
 regarding the finding of this inscription, will not prove 
 
 uninteresting in this connection : 
 
 On the 19th of January last some men were digging for more hid- 
 den treasure in an ancient cemetery on the Plain of Sidon, called 
 '•Mughorat Tubloon," when at the depth of about twelve feet below 
 the surface and near the walls of an ancient edifice, they uncovered 
 a saracophagus, upon the lid of which there is a long Phoenician in- 
 scription. This lid is of a blue-black marble, intensely hard, and 
 taking a very fine polish. The lid is about eight feet long by four 
 feet wide. The upper end is wrought into the figure of a female; 
 head and shoulders of almost a giant size. The features are Egyp- 
 tian, with large, full, almond-shaped eyes; the nose flattened and lips 
 remarkably thick and somewhat after the. negro mould. The whole 
 countenance is smiling, agreeable and expressive beyond anything I 
 have ever seen in the disinterred monuments of Egypt and Nineveh. 
 The head-dress resembles that which appears in Egyptian figures, 
 while on each shoulder is the head of some bird — a dove or pigeon — 
 and the bosom is covered by what appears to be a sort of cape, with 
 a deep fringe — as of lace. On the lid below the figurehead is the in- 
 scription, consisting of twenty-two lines closely written. 
 
 "In the meantime a controversy has arisen in regard to the owner- 
 ship of the discovered monument between the English and French 
 consuls in this place. ******* 
 
 "The Turkish Governor of Sidon, in this state of the matter, has 
 closed up the ground and protected it by a guard of soldiers while 
 the question is before the courts." 
 
 During this controversy Rev. Dr. Van Dyck, an 
 American missionary from Albany, New York, while the 
 saracophagus was exposed and in view, embraced an op- 
 portunity to make an exact transcript of the whole in- 
 scription, which he sent to a friend in Albany. In this 
 
 10 
 
way copies of the inscription were sent to the various 
 professors of colleges in America, among which was 
 Professor Gibbs, and from whorn Dr. Kalisch received 
 the copy which he successfully deciphered. Dr. Ka- 
 lisch's translation of the inscription was sent to the Syro- 
 Egyptian Society, of London, England, and on the 
 thirteenth day of November, eighteen hundred and 
 fifty-five, the late Dr. Benisch, of London, read it before 
 that society. 
 
 It was afterwards compared with others made by F. 
 E. C. Dietrich, of Marburg; by the Due de Luynes of 
 Paris, and William W. Turner, and selected as the one 
 to be published in the transactions of the society. 
 
 With a never idle pen and always battling for the 
 triumph of reason over superstition and custom. Dr. 
 Kalisch kept the Jewish press busy with his contribu- 
 tions on religious topics and religious controversies. 
 
 In April, eighteen hundred and fifty-six, Rabbi Ka- 
 lisch received a call from the congregation, "Ahabath 
 Achim," of Cincinnati, Ohio, where he ofificiated until he 
 resigned the following year, in order to accept a call 
 from the congregation "Benai Jeshurun," of Milwaukee, 
 Wisconsin. 
 
 The Rabbi was delighted with the opportunity which 
 now presented itself to him, to spread the religious re- 
 forms in the fast growing western states, which he had 
 so nobly begun at Cleveland. On the first of May, 
 
 II 
 
1 85 7> he arrived in Milwaukee. He found the Israel- 
 ites there divided into two factions and worshipping in 
 separate synagogues. His first efforts were directed 
 towards uniting them. By dint of faithful perseverance 
 he succeeded. The two factions became one strong re- 
 ligious congregation. Its membership was composed 
 of the best and most intelligent citizens of Milwaukee. 
 With their kind and energetic aid, Rabbi Kalisch ac- 
 complished in a short time that which otherwise would 
 have needed years to accomplish. They readily put 
 themselves in harmony with their minister, submitted 
 to, and accepted his innovations without a murmur, and 
 responded with liberality and bounty when called upon 
 to contribute towards the erection of a synagogue 
 worthy of its intelligent and active members. The re- 
 sult was the erection of a handsome synagogue, steady 
 increase in its membership, and the establishment of a 
 flourishing and prosperous congregation. While Dr. 
 Kalisch was engaged in his ministerial capacity in Mil- 
 waukee with unceasing devotion to the cause of Juda- 
 ism, he nevertheless found time for literary work. He 
 wrote numerous essays on religious and secular sub- 
 jects, maintained and carried on extensive religious con- 
 troversies in the Jewish press, both aggressive and de- 
 fensive, with the orthodox and ultra-reform elements in 
 Judaism, wrote poems which appeared at frequent in- 
 tervals in various German newspapers and periodicals, 
 
 12 
 
all of which matters will receive due attention before 
 the close of this sketch. 
 
 One of the products of his earnest work was the or- 
 ganization among the Jewish ladies of Milwaukee, a so- 
 ciety called "DieTreue Schwestern," whose object was 
 purely benevolent. It became one of the largest be- 
 nevolent organizations in Milwaukee. At the celebra- 
 tion of the twenty fifth anniversary of their existence, 
 in grateful remembrance of their founder, they sent a 
 dispatch to him at Newark, N. J., announcing their 
 flourishing condition and the donation to him of a sub- 
 stantial token in recognition of his faithful and chari- 
 table work. 
 
 Upon his demise, although absent for more than 
 twenty-five years from the scene of his once busy labors, 
 his grateful co-reHgionists did not forget their kind and 
 warm-hearted benefactor, nor the labors he performed 
 to alleviate the condition of human misery and suffering. 
 They manifested their sense of his loss in a grateful 
 tribute to his memory, by a set of resolutions, -which 
 will be found on another page. 
 
 Particular mention is made of this circumstance, be- 
 cause it is fast becoming an exception to the custom to 
 recognize the services of those who have sacrificed for- 
 tune comfort and health for the benefit of others after 
 they are dead. And there are enough unprincipled 
 men and hypocrites living who drink, and will continue 
 
 13 
 
to drink at the fountain of intellect of their co-laborers, 
 steal their ideas, build their prosperity upon their 
 drudgery, and when death strikes down the source of 
 their physical and intellectual prop, it at once creates 
 in their wily, unprincipled and selfish minds a blank, 
 leaving no trace of their obligations, nor the slightest 
 sense thereof to their benefactors. 
 
 It should, therefore, afford pleasurable emotion to 
 observe the humblest beneficial act or honorable deed 
 properly recognized and appreciated. But to return to 
 the subject of this sketch. 
 
 Dr. Kalisch's intense love for religious liberty, and 
 his zealous care of the honor and the future of the Is- 
 raelitish race, is signally illustrated by his criticism on 
 the action of President James Buchanan, who in 1858, 
 in sending a congratulatory message to Queen Victoria, 
 used the term "All the nations of Christendom." Dr. 
 Kalisch's criticism e\^oked the following reply from 
 President Buchanan : 
 
 Washington City, ii September, 1858. 
 My Dear Sir : 
 
 I have received your favor of the 5 th instant, and 
 permit me to say that in the construction of my answer to the Queen 
 I think you are somewhat hypeicritical. Most certainly I never in- 
 tended by using the expression "all the nations of Christendom," to 
 cast any reflection on the Jews. Such an idea never entered my 
 mind. Both as President of the United States and as an individual, 
 I have ever been the advocate of religious liberty and the perfect 
 freedom of conscience. For many of your persuasion I entertain 
 the highest personal regard, and I should pe the last man in the 
 
 14 
 
world, either in an official document or a private letter, to use any 
 
 expression derogatory to their character or calculated to wound their 
 
 feelings. Yours very respectfully, 
 
 James Buchanan. 
 Rev. Dr. Isidor Kalisch. 
 
 Dr. Kalisch's religious work in Milwaukee was at- 
 tended with marked success, and after three years of 
 energetic and successful labor there, being eager to dis- 
 seminate his liberal views far and wide, he bade adieu 
 to his affectionate congregation, with mutual feelings 
 of regret and sorrow, and entered the lecture field, de- 
 livering lectures and sermons in the principal cities 
 throughout the United States. For more than a year 
 he continued his itinerancy, until he finally yielded to 
 the urgent solicitations of the Hebrew congregation of 
 Indianapolis, Indiana, to become their rabbi and 
 preacher. While stationed there he delivered his fa- 
 mous lecture on the "Source of all Civilization" before 
 the Young Men's Literary Association, which was 
 printed and speedily ran through two large additions. 
 In commenting upon this lecture, the historian and bi- 
 ographer, James Parton, in the August number of the 
 "Atlantic Monthly," 1867, on page 245, says: "We 
 have to a lecture by another rabbi, Dr. Isidor Kalisch 
 before the Young Men's Literary and Social Union, of 
 Indianapolis, which is bold even to audacity. He told 
 the young gentlemen that the prevalence of Christian- 
 ity in the Roman Empire was not an escape from bar- 
 
 15 
 
barism, but a lapse into it. 'As soon,' said he, 'as Chris- 
 tianity began spreading over the Roman Empire, all 
 knowledge, arts and sciences died away, and the devel- 
 opment of civilization was retarded and checked.' Of 
 course any attempt to express the history of five centu- 
 ries in twenty words must be unsuccessful. This at- 
 tempt is : but the boldness of the opinion does not ap- 
 pear to have given offense. The learned doctor further 
 gave his hearers to understand that knowledge is 'the 
 source of all civilization, and theology the chief obstacle 
 in its way.' " 
 
 Notwithstanding the opinion of so eminent a man as 
 James Parton, that the attempt on the part of Dr. Ka- 
 lisch to show that Christianity was at a certain period 
 a stumbling block to knowledge, arts and sciences, was 
 unsuccessful, yet no attempt was made by him or any- 
 one else to refute the arguments adduced by the learned 
 doctor to sustain his view, nor was there any assertion 
 or intimation by anyone that the facts presented by him 
 to establish this view, were controvertible. 
 
 In reference to this same lecture, the learned Mon" 
 cure D. Conway wrote to Dr. Kalisch : 
 
 No. 2 Pembroke Gardens, 
 
 Kensington W., London, England, 
 
 July 4, 1876. 
 
 Dear Sir : 
 
 On looking over some letters which arrived during my 
 
 * 
 
 absence in America, I find one from you, which I fear has never 
 
 16 
 
been answered, and also a pamphlet of yours which I have read 
 with sympathy and interest, (The Source of all Civilization). 
 
 I send you one or two of my pamphlets, and shall be always 
 glad to read anything of yours. Faithfully yours, 
 
 M. D. Conway. 
 
 Dr. Kalisch remained at Indianapolis for nearly two 
 years, and in August, eighteen hundred and sixty-four, 
 he removed to Detroit, Michigan, where he ably and 
 acceptably filled the station of rabbi and preacher of 
 the congregation " Beth El" for three years. With a 
 fair salary and a liberal and enlightened congregation 
 to minister to, he was somewhat relieved from the ar- 
 duous labor which his duties in former places entailed 
 upon him. 
 
 His liberal reforms were acquiesced in, harmony and 
 brotherly feeling prevailed among the members of the 
 congregation, and for the first time in many years, the 
 boisterous sea upon which he had embarked became 
 calm and serene. He found now ample leisure to more 
 assiduously court the muses, with whom he loved so 
 much to commune. Although, since his eighteenth 
 year, Dr. Kalisch had written and published poems of 
 great merit, and which evinced his pure and fervent im- 
 agination, his stern but true philosophy sparkling with 
 studded gems of sublime thought, beautiful imagery and 
 poetical warmth and feeling, yet he felt no jealous care 
 to preserve and collect these products of genius for the 
 
 17 
 
delight of mankind, until he became satisfied that his 
 religious work had been accomplished. 
 
 The looked for opportunity had arrived. In 1865, he 
 published his German poems, entitled, "Toene des 
 Morgen-Landes" (Sounds of the Orient), and which 
 before the close of the year found a hearty reception 
 among all lovers of true and genuine poetry. In Ger- 
 many, unstinted praise was awarded him for his merito- 
 rious labor, and his poems were warmly received and 
 highly commented upon. 
 
 From the literati in this country, he received the most 
 flattering commendations of praise for his charming 
 poems. 
 
 Above all, they possessed this singular merit: whether 
 treating of a religious or secular subject, the doctor 
 never failed to give it a poetic nature, scrupulously care- 
 ful, however, not to hide the light of truth, nor to ob- 
 scure the morale. 
 
 His verse is smooth and correct ; his rythm so con- 
 sonant and charming as to enchant the senses; his de- 
 scriptions are wonderfully realistic, and they lose none 
 of the poetic fire by the use of a correct metre and pure 
 rythm. His poem "Die letzen Lebensmomente Moses," 
 is vivid, replete with religious fervor, sympathetic and 
 realistic to the end. Although treating upon the sub- 
 ject of death, the poet with a masterly hand sustains the 
 mind through the solemn scene with beautiful senti- 
 
 18 
 
merits of future life and everlasting bliss. How rarely 
 do we find, the scholar, philosopher, painter, poet and 
 theologist combined, each performing his own part in 
 his line of vocation and duty at the same time, without 
 any incongruousness ? And what masterly and skillful 
 hand does it not require to blend their works, so that 
 each shall appear in his proper place, without the shadow 
 of one obtruding on the other? In " Die letzen Le- 
 bensmomente Moses," religion, philosophy, painting, 
 poetry, and learning are found harmoniously blended to- 
 gether, and each receiving especial lustre from their 
 happy and judicious juxtaposition. 
 
 His poems " Die mystische Harfe," " Der Teufel- 
 stein," " Gesicht der Seele," evince the highest order of 
 poetic genius. The last mentioned poem standi un- 
 rivalled in the skill displayed by the poet in treating a 
 philosophical and abstruse subject in a vivacious, charm- 
 ing, and interesting style without sacrificing truth to 
 poetry, and at the same time investing every stanza with 
 poetic eloquence. His religious poems and hymns are 
 models of excellence, beauty, and fervent piety. Some 
 of them have found their way in the Reformed Hebrew 
 Prayer Book now in use by a majority of the reformed 
 Jewish congregations. 
 
 Several of Dr. Kalisch's poems show a keen sense of 
 the humorous without betraying effort, but always 
 reaching the mark intended. His vein of satire is also 
 
 19 
 
demonstrated by several of his latter poems, and at 
 times it reaches a pungency, as causes the reader to 
 wince, when he reflects upon the effect it must have had 
 upon its intended victim. 
 
 It would be deemed an imperfect execution of the 
 writer's task in this connection, were an omission to be 
 made of the fact, that the poetic genius of Dr. Kalisch 
 did not only find expression in his German poems, but 
 also in Hebrew ones'. 
 
 He wrote poems in the Hebrew with equal facility 
 and spirit as in the German. At the opening of the 
 Cleveland Conference of Jewish rabbis, he composed 
 and read for the occasion a poem in Hebrew, which the 
 leading Jewish organ of the Israelites in America pro- 
 nounced a masterpiece. 
 
 After his death, among his manuscripts was found a 
 considerable collection of original Hebrew poems, tales, 
 fables, and translations from German and English poets 
 into Hebrew, which have never found their way into 
 print. 
 
 This short and imperfect attempt to portray the 
 poetic genius of one who merely wrote poetry for^the 
 recreation it afforded him, can only give us a glimpse 
 of the innate talent he possessed in that direction. It 
 is to be deeply regretted that leisure and circumstances 
 did not permit a fuller sway to his high-born talents, so 
 that his gifted pen could have traced the feelings of 
 
 20 
 
mind, soul, and body to the widest extent of his noble 
 inspirations. 
 
 No apology is necessary for this digression into a 
 dissertation upon the poetic genius of, and the nature 
 and character of, the literary labors performed by the 
 subject of this sketch, because a man's soul is generally 
 reflected in his works, and in order to properly under- 
 stand the true nature and character of the man in re- 
 view, we must examine the deeds which he has per- 
 formed. 
 
 It will now become necessary to retrace our steps to 
 where Dr. Kalisch was left attending to the spiritual 
 welfare of his congregation at Detroit. During his 
 three years' sojourn there, he had acquired many earn- 
 est and admiring friends. His sermons which he de- 
 livered in German and English attracted large audi- 
 ences, and promoted the best of feeling among the 
 members of his congregation. 
 
 Notwithstanding the serenity and peacefulness of 
 this condition of things, a restless ambition in the min- 
 ister to spread his views and doctrines as broadcast as 
 his health and life would permit, caused him, in 1866, 
 to accept a call from the Hebrew congregation of Lea- 
 venworth, Kansas. 
 
 No other motive but the irresistible desire of spread- 
 ing the truth of his convictions, and to bring his co-re- 
 ligionists to the adoption of a Judaism, not founded 
 
 21 
 
upon empty forms and ceremonies, but upon substan- 
 tial principles, could have prevailed upon Rabbi Ka- 
 lisch to sever his connection with a congregation whose 
 members he had learned to respect and love, and whose 
 trust and affection he firmly held. 
 
 In his new field of labor, Dr. Kalisch found hardly 
 any obstacles in his way to bring about the necessary 
 measures of reform. The little difficulties that did 
 present themselves, he easily surmounted, through his 
 indefatigable zeal and indomitable energy, and the ac- 
 tivity and intelligence of the members of his congrega- 
 tion. He found the Leavenworth congregation flour- 
 ishing and prosperous, and his advent in their midst 
 gave them prominence among their sister congrega- 
 tions. During his residence there he employed his 
 leisure hours in contributing interesting articles on Bib- 
 lical and Talmudical topics to the Jewish press. He 
 also commenced and finished a translation of " Nathan 
 der Weise," a dramatic poem of Gotthold Ephraim 
 Lessing, from the German into English prose, which he 
 soon after published in the city of New York, 
 
 Before commenting on the merits of the translation, 
 it will be preferable to permit the translator to speak 
 through his eloquent preface as to the causes which 
 prompted him to undertake the task of translating so 
 difficult a poem. He has embellished this preface with 
 a translation from the German of the views of his ad- 
 
 22 
 
mired and worthy friend, Dr. Gabriel Rieser, on the 
 life and character of Lessing. The translator says : 
 " A genuine seer and poet is the common property of 
 all nations. His ideas, thoughts, words and doctrines 
 ought, especially in our own progressive age, be known 
 to all. And such a one was Gotthold Ephraim Lessing. 
 
 *%3m «]« *l« *t# tj^ ^ ^« 
 
 P^ ^ Sfi S^ ^ *^ tt 
 
 " He was a burning and shining light of such rare 
 power and splendor, that it will warm the human heart 
 and enlighten the spirit wherever a glimpse of it will be 
 visible. He belongs, therefore, not to a particular age 
 and nation, but to the whole human family of the pres- 
 ent and future. 
 
 " He took to himself the whole armor of God, truth 
 combined with tolerance, pressed forward manfully and 
 tried to lead to the deep springs of universal religion, 
 fed ever from the celestial heights of the Divine Nature, 
 whence flows that mighty river of God, full of living 
 water where all mankind may drink perennial supply. 
 
 H: ^ H: ^ H: 
 
 " The particular circumstance, however, that Lessing 
 put the luminous point of this poem in the character 
 of a Jew, which gave much offense to the intolerance of 
 his contemporaries as well as to that of latter genera- 
 tions, dare not be passed over in silence. It must be 
 admitted that herein the sublime idea of humanity and 
 poetical justice was conceived. What nolaler task can 
 
 23 
 
poetry as well as philanthropy assign to themselves, 
 than that to heal the most painful wounds which hatred 
 has inflicted, and to carry the light of human right and 
 loving acknowledgement into the deepest night of a 
 mis-judging hard-heartedness and blind prejudice. 
 
 " Lessing's muse has, therefore, selected Judaism for 
 the corner-stone of the temple of reconciliation and 
 philanthropy, because it suffered the longest and most 
 severely by oppression, hatred, and persecution. The 
 poet let his Jew be the least and his Christian the most 
 biased by his own prejudice, 
 
 " I have translated into English, ' Nathan der Weise' 
 one of the masterpieces of this author, in order to make 
 my fellow citizens familiar with the grand ideas of this 
 illustrious foreigner." 
 
 Although a contemporaneous metrical translation of 
 " Nathan der Weise," by Ellen Frothingham, made its 
 appearance, the translation of Dr. Kalisch found un- 
 bounded favor and held undisputed sway. The trans- 
 lation was a complete success. With his usual charac- 
 teristic fidelity, he remained faithful to the original 
 text, and throughout was remarkably successful in pre- 
 serving the author's spirit, intent, and meaning in pure 
 and concise English. 
 
 It was October, 1868, when Rabbi Kalisch left Leav- 
 enworth for New York City, for the purpose of pub- 
 
 24 
 
lishing his translation of "Nathan der Weise" and also 
 to open an educational institute. He did both. His 
 translation he published at his own expense, and which 
 yielded him a handsome profit. * The educational insti- 
 tute he opened on West Thirty-sixth street, in the 
 Spring of 1869. Meeting with very little encourage- 
 ment in this new enterprisCi and after a year's trial, 
 he abandoned it. 
 
 During this period he contributed a series of articles 
 to Rev. Henry Ward Beecher's Christian- Ujiion, prom- 
 inent among which were articles on the Talmud, "The 
 Wine of the Bible," "All Christians Astray on Baptism.'' 
 
 After relinquishing his educational institute, which 
 had consumed all his earnings. Rabbi Kalisch was once 
 more compelled to enter the lecture field in order to 
 support himself and family. - 
 
 While on his lecturing tour he received a call from 
 the congregation "Benai Abraham," of Newark, New 
 Jersey, which he accepted. He remained with this con- 
 gregation until August, 1872, when he left for Nash- 
 ville, Tennessee, to accept the position of rabbi and 
 preacher of the congregation "Ohavey Scholom," for 
 the term of three years. Here he performed most ac- 
 tive and efificient work. He induced his congregation 
 to erect a handsome synagogue suitable to their con- 
 dition and want. The laying of the corner stone of 
 this synagogue was attended with great pomp and cere- 
 
 25 
 
mony. Among those who participated therein, were 
 ex-President Andrew Johnson and the Governor and 
 State Officials of Tennessee. 
 
 The result of Dr. Kalisch's labor in Nashville v(^as 
 to bring his coreligionists prominently before the pub- 
 lic, and to dispel the general illusion, that the Jewish 
 religion was an interminable barrier to social amenities 
 with other creeds. His lecture on "Ancient and Mod- 
 ern Judaism" was a potent factor in this cause. This 
 lecture was delivered in nearly every prominent city east 
 of the Mississippi river, and was pronounced by Jew 
 and Gentile to be a most lucid exposition of the creed 
 of the modern Jew, and on all sides it was admitted 
 that its tendency was to forever effectually stifle the 
 slumbering embers of prejudice, which were being oc 
 casionally fanned into life by the baneful breath of fa- 
 naticism. To more fully illustrate the lofty station 
 which Rabbi Kalisch desired to attain for Judaism, the 
 introductory remarks to his lecture on "Ancient and 
 Modern Judaism" will here be pertinent. He* says: 
 "The subject which I propose to discuss, is 'Ancient 
 and Modern Judaism.' I selected this topic, because 
 living in a blessed country where free thought and free 
 speech are realities and the minds of the masses of the 
 people have been emancipated from the shackles of su- 
 perstition and prejudice ; and in an age where the sun 
 of science, truth and righteousness has gradually dis. 
 
 26 
 
pelled the many clouds of errors, and is now enveloping 
 and penetrating the hearts and feelings of mankind with 
 its pristine brightness and magnificent glory, I believe 
 it will be highly interesting and instructive to all the 
 devotees of the different religious sects to behold how 
 traditionalism, which is the foundation of all creeds of 
 civilized nations has been and is still undergoing a 
 change by its respective adherents. 
 
 "Although modern Judaism differs in external religi- 
 ous forms, views and principles with Christianity, it is 
 nevertheless joining hands with all those among all na- 
 tions, who strive with renewed life and vigor to aban- 
 don all well-tried errors of the past, and to build up a 
 temple wherein the whole human race shall be led to 
 worship one Almighty God of righteousness and truth, 
 goodness and love. Yes, it endeavors to be the fore- 
 most in the ranks of all those who hasten to usKer in 
 the golden age of a true universal brotherhood." It 
 would have been desirable to insert in this connection 
 extracts from this erudite and instructive lecture,* but 
 as that cannot be done without risk of disturbing and 
 injuring connecting and dependent arguments and ideas 
 therein, and thus, mutilate the sense and spirit of the 
 same, we desist therefrom, except so far as to take the 
 liberty of giving here the concluding remarks of the 
 lecture based upon that which preceded it. He says : 
 
 * This lecture as well as others are in press, and will shortly be given to the 
 public in its entirety. ' 
 
 27 
 
"I win try to give you a synopsis of the ideas, views and 
 main principles of the new Judaism. They are as fol- 
 lows : 
 
 " 'I. We believe in an eternal, indivisible and immu- 
 ta:ble Unity of God, who is the primitive source of all, 
 the Father of all mankind, hearing the prayers of all his 
 children without any mediator.' 
 
 " 'II. Man is gifted with an immortal soul to be 
 good and to do good, to love man and God, and thus 
 to be contented in this state of life, as well as in the 
 future state.' 
 
 " 'III. The Mosaic religion is capable of infinite 
 progress.' 
 
 " 'IV. The spirit of the sacred scriptures must be 
 conceived, and all and everything that proves itself as 
 temporary and local must be discarded from Judaism. 
 Having acquired a perfect knowledge of the subject, a 
 free inquiry and interpretation may be exercised and 
 the scriptural text expounded by the common rules of 
 grammar, logic and rhetoric' 
 
 " 'V. The collection of controversies, discourses and 
 treatises, ordinances, rules and regulations, called the 
 Talmud, is only a source of religious history, but is no 
 authority whatever for practical Judaism.' 
 
 " 'VI. All external practices which are not suitable 
 to exercise any salutory influence upon the mind, or are 
 inconsistent with the moral conscientiousness of the 
 
 28 
 
present time, are to be eschewed. Judaism must be es- 
 tablished in true moraHty and piety.' 
 
 '' 'VII. Traditional ceremonies and observances, 
 biblical or non-biblical, are to be altered' or even abro- 
 gated, as soon as their form offend the morals and feel- 
 ings of modern civilization.' 
 
 " 'VIII. All effective expedients for establishing a 
 true worship of God, whether of ancient or modern or- 
 igin are to be adhered to.' 
 
 " 'IX. A Messiah who shall lead the Israelites back 
 to Palestine is neither expected nor wished for. The 
 true Israelite considers the country of his nativity or 
 adoption, his Palestine.' 
 
 " 'X. The idea of a Messianic destiny of Israel is to 
 be retained ; Israel's holy mission is to become the re- 
 deeming Messiah of all mankind, teaching and preach- 
 ing the truth.' " 
 
 "Having thus elucidated the system of the Judaism 
 of modern times, I hope that every unbiased mind will 
 admit that modern Judaism is not a child of the ancient 
 ritualistic system of types and symbols ; but that it has 
 outgrown its childhood and now stands in the full bloom 
 of manhood, striving with all its might to bring its sys- 
 tem to such a perfection that it may be acknowledged 
 by every reflective mind to be a good foundation for a 
 universal religion." 
 
 29 
 
These bright nuggets from a mine of gold need no 
 refiner's skill to bring out their value. They have 
 passed through the smelting furnaces of philosophy, 
 science and civilization. They are pure and unalloyed. 
 And now it behooves the candid reader to judge of the 
 character of that workman who lifted his anvil to break 
 the shackles of religious hate, prejudice and difference, 
 who labored not only for the race to which he belorlged; 
 but for the whole human race, and who spent the best 
 days of his life in projecting a system of religion broad 
 and liberal enough for all mankind, and which in the 
 course of time will eventuate into an universal accept- 
 ance. 
 
 In September, 1875, Dr. Kalisch severed his connec- 
 tion with the Nashville congregation and returned to 
 Newark. He devoted himself mainly to the lecture 
 field and literary work. Of the lectures which he de- 
 livered from 1874 to 1878, the best known are "Divine 
 Providence," "Ancient and Modern Judaism," 'The Or- 
 igin of Language and the Great Future of the English 
 Tongue," "Jewish Ethics," and "Life and Works of 
 Moses Maimonides." 
 
 The immense amount of literary labor performed by 
 Dr. Kalisch from the time of the publishing of his 
 "Guide" in 1853 up to the year 1878, is simply wonder- 
 ful. It must not be forgotten that from 1850 up to 
 1 86 1, Dr. Kalisch was constantly in charge of some 
 
 30 
 
Hebrew congregation, which required a great deal of 
 his time and attention. Besides performing the duties 
 of minister, he was required daily, Saturday and Sun- 
 day excepted, to teach the children of the members of 
 his congregation Hebrew and German, in the school at- 
 tached to the synagogue. Notwithstanding this exact- 
 ing work, the Jewish newspapers and periodicals pub- 
 lished in this country from 1853 up to 1861, are replete 
 with innumerable learned controversies on biblical, tal- 
 mudical, ceremonial and ritualistic questions, sustained 
 by Dr. Kalisch with a research and exhaustiveness, 
 which prove his extensive and profound learning and 
 patient and incessant toil and labor ; with essays on va- 
 rious topics, such as "Origin of the Doctrine of Demons 
 and Evil Spirits Taught by Jjdaism, and Christianity 
 Illustrated ;" "Opinions on the Value of the Talmud by 
 the Most Learned Christian Theologians ;" "On the 
 Sphere of our Activity as Israelites ;" "The Old Biblical 
 Doctrine of the Idea of God ;" "On the Science of Edu- 
 cation," &c., &c. It was during this period that he 
 wrote and published in the Jewish press a biography of 
 Moses Maimonides and of Naftaly Hartewig Wessely, 
 besides contributing numerous German essays and 
 poems to the Deborah. In 1877, he published an elab- 
 orate English translation of "Sepher Yezirah, a Book 
 on Creation, or the Jewish Metaphysics of Remote An- 
 tiquity," with preface, explanatory notes and glossary, 
 
 31 
 
together with a "Sketch of the Talmud." In the pre- 
 face to "Sepher Yezirah," Dr. Kalisch says : "This 
 metaphysical essay, called 'Sepher Yezirah,' (book on 
 creation, or cosmogony) which I have endeavored to 
 render into English, with explanatory notes, is consid- 
 ered by all modern literati as the first philosophical 
 book that ever was written in the Hebrew language." 
 The learned doctor then proceeds to give a highly in- 
 teresting and instructive account of the antiquity of the 
 book, its numerous ascribed authors, and its learned and 
 able commentators. The antiquity and authorship of 
 "Sepher Yezirah" has always been a matter of consider- 
 able speculation, but the translator, in his admirable 
 preface thereto, in a scholarly and painstaking manner 
 reviews the opinions of his predecessors on this doubt- 
 ful question, and with perspicuity demonstrates the 
 errors into which they have fallen in coming to their 
 conclusions. On page 5, of the preface, he continues : 
 "I shall now try to give a sketch of the system as it is 
 displayed in the book 'Yezirah,' which forms a link in 
 the chain of the ancient theoretical speculations of phil- 
 osophers, who were striving to ascertain the truth main- 
 ly by reasoning a priori, and who imagined that it is 
 thus possible to permeate all the secrets of nature, 
 
 "It teaches that a first cause, eternal, allwise, al- 
 mighty and holy, is the origin and centre of the whole 
 universe, from whom gradually all beings emanated. 
 
 32 
 
Thought, speech and action are an inseparable unity in 
 the divine being; God made or created, is metaphoric- 
 ally expressed by the word : writing. The Hebrew 
 language and its characters correspond mostly with the 
 things they designate, and thus holy thoughts, Hebrew 
 language, and its reduction to writing form a unity 
 which produce a creative effect." 
 
 The translator has enriched this book with valuable 
 notes, which evince a thorough understanding of his 
 subject, profound erudition, exhaustive research and ar- 
 duous labor. In his preface to a "Sketch of the Tal- 
 mud" contained in the same book. Dr. Kalisch says : 
 "It is my design in publishing a ''Sketch of the Tal- 
 mud," to recall men from preposessed partial views, to 
 truth. The fate and history of the literary productions 
 of the Jewish people in the different countries all over 
 the habitable globe, found everywhere interpreters and 
 expounders. But the Talmud which is the principle 
 source of Judaism and is an important historical docu- 
 .ment of a period of seven hundred years, showing and 
 explaining clearly the development and retardation of 
 Judaism, and containing much which is of great import- 
 ance to the knowledge and history of the Bible, al- 
 though it still requires that the torch of criticism should 
 throw light upon it, is very seldom used properly, or is 
 ignored altogether. . (See Dr. A. Geiger's posthumous 
 
 33 
 
works, vol. II, page 127). Yes, it was and is often sub- 
 ject to the worst abuse." 
 
 "It requires no prophet to see that gross ignorance 
 and misrepresentation are the real causes of it. For 
 among millions of Jews and Christians, there are only 
 very few who read and studied the Talmud all through, 
 as it takes a whole lifetime to read all the books bearing 
 that name, and what makes it most difficult is, that al- 
 though one part of it, namely, the Mishnah, is written 
 in the Hebrew language, the second part, however, 
 called Gemara, is composed in a style where frequently 
 are used Chaldaic, Persian, Syric, Greek and Latin 
 idioms, which are written with Hebrew characters with- 
 out vowels." 
 
 "It is therefore no wonder that it cannot be studied 
 by many, and some know only that which they have 
 read somewhere, quoted from another secondary source." 
 
 " Having for nearly half a century devoted my time 
 and energy to the study of the Talmudical literature, I 
 hope that I arii fully prepared to give to the kind reader 
 a true, clear and succinct "Sketch of the Talmud." 
 
 The following extract from the Christian Advocate of 
 December ist, 1877, edited by Thomas O. Summers, 
 D. D., LL. D., respecting the book, is one of the many 
 favorable comments made by the press, both secular 
 and religious : 
 
 34 
 
"We made the acquaintance o(' Rabbi Kalisch when he resided in 
 Nashville. He is profoundly versed in Rabbinical lore He showed 
 us his work on the Cabalah and we would have published it at our 
 house, if we could have done so Those who wish to know some- 
 thing of occult cabalistic lore can gratify their curiosity Dy procuring 
 this unique brochure. The Sketch of the Talmud, and specimens of 
 Jewish traditions, accompanying it, add greatly to its interest." 
 
 The translation of "Sepher Yezirah" was followed in 
 1878 by his English translation of the Hebrew autobi- 
 ography of Rabbi Jom Tow, or Lipman Heller, which 
 was published in serial numbers in the Jewish Record 
 of Philadelphia, Pa. In 188 1, Dr. Kalisch translated 
 Professor Munk's celebrated "History of the Philosophy 
 and Philosophical authors of the Jews," from the French 
 into English, and which was published in the fall of 
 that year. Dr, Kalisch, who had always heretofore en- 
 joyed the best of health, and extremely careful and 
 regular in his habits, was in November of the same year 
 attacked by a malignant abscess in his groin, which 
 was supplemented by an apopleptic stroke which nearly 
 cost him his life, but through the will of a kind Provi- 
 dence, the unremitting attention and skill of his friend 
 and physician, Dr. William O'Gorman, and withal an 
 excellent constitution, he regained his health, although 
 not until he had been confined to his room for months. 
 
 He was then warned by his physician to desist from 
 all mental labor and seek rest. But this advice did 
 not accord with the disposition of Dr. Kalisch, who 
 could never remain idle. Despite the warning voice 
 
 35 
 
of his physician, he conducted the religious services of 
 his former congregation, B'nai Abraham, upon holidays 
 and other occasions, and instructed the children of the 
 members thereof in the principles of Judaism, at the 
 Sabbath School, without compensation, and this he con- 
 tinued to do until his physical ailments confined him to 
 his house. 
 
 Unmindful of the fact that mental labor placed him 
 in a state of great danger, and although his health had 
 been to some extent shattered through the severe ill- 
 ness which he had undergone, he deemed it his sacred 
 duty to add to the many useful labors which he had so 
 well performed, the arduous task of translating "Ha 
 Tapuach " (The Apple), from the Hebrew into English, 
 a treaty on the immortality of the soul, ascribed to 
 Aristotle the Stagyrite, adding thereto valuable notes 
 and aphorisms, in order that atheism may receive a 
 check, and skeptics be furnished with convincing argu- 
 ments on the immortality of the soul. This translation 
 was made in 1882, and was published by the "' American 
 Hebrew," of New York City, in 1885. 
 
 In speaking of " Modern Literature," the American 
 Israelite," of March 13th, 1885, says: 
 
 "Our friend. Rabbi Isidor Kalisch, of Newark, N, J. 
 cannot rest. He must always do something for the 
 benefit of Jewish literature. Since he has written his 
 " Guide," some thirty years ago (German and English), 
 
 36 
 
he has given us quite a number of original poems, con- 
 tributions to the Minhag America, an EngHsh version 
 of Lessing's Nathan the Wise, an EngHsh version of 
 the Book of " Jezirah," and other productions, of all 
 which notice was given in the American Israelite, to 
 which Rabbi Kalisch, in former days, contributed many 
 valuable essays. He is out now with a translation from 
 the Hebrew of the Ha-Tapuach, which is an imitation 
 of Plato's Phaedon, supposed to have been written 
 down in Greek by some immediate disciple of Aristotle, 
 who maintains he has reproduced verbatim et liter- 
 atim the words of Aristotle on immortality of the soul, 
 spoken in the last days of his life It was translated 
 into Arabic, and then in the twelfth century into He- 
 brew, by Rabbi Abraham ben Solomon, of Barcelona. 
 Kalisch's translation is from the Hebrew, and may be 
 considered a success. It reads easily and smoothly, 
 and furnishes some very soothing and comforting ideas 
 on the question of immortality. but we have our 
 serious doubts as to whether this apple grew upon the 
 tree of the Stagyrite. The treatise contains some 
 Aristotelian ideas placed in peculiar connection without 
 Aristotelian method, whichmakes the argument to be 
 recognized as an Aristotelian product. It is correct to 
 assume that Aristotle, like Socrates and Plato, believed 
 the immortality of the soul; but it is hardly justifiable 
 to assume that these were his arguments in favor of 
 
 Z7 
 
that belief. But be that as it may, Rabbi Kalisch has 
 performed his part well; he has translated the book ex- 
 cellently, and as to its real author, he relies on the 
 authority of Franz Delitzsch, which is certainly ex 
 cusable." 
 
 The religious and secular press universally com- 
 mended the task performed by Dr. Kalisch, and the 
 above opinion as to the merits of the translatfon was 
 acquiesced in. 
 
 The labor performed by Dr. Kalisch on this, his last 
 contribution to literature, resulted in a severe stroke of 
 paralysis on the 30th of May, 1883, and from which he 
 never fully recovered. Before closing this account of 
 the literary work performed by Dr. Kalisch, a list of some 
 of his most important essays, monographs, translations, 
 discourses, disquisitions and controversies, and not 
 already alluded to, will not prove uninteresting. In 
 1851, and 1852, he published in the Jewish magazine, 
 " Occident," at Philadelphia, a series of " Exegetical 
 lectures on the Bible;" in 1854 and 1855, he published 
 in the "American Israelite," "Contributions to Philo- 
 sopical Literature," with valuable notes, which show 
 his extensive and intimate knowledge of astronomj', 
 mineralology, chemistry, physiology and medicine, and 
 " Prefatory Remarks to the Book of Esther;" in 1857 
 " The Book of Antiochus," translated from the He- 
 brew; in 1859, " ■^ Disquisition concerning the time of 
 
 38 
 
composing the accent's of the Hebrew, the authority 
 which they had in olden times, and lastly the original 
 meaning of them;" in 1863, "Hebrew Literature and 
 Prosletysm according to Biblical Talmudical Laws;" in 
 1866, "A Discourse on the preference of the Mosaic 
 Law," delivered at Saragossa before King Jacob, and 
 high officers of Aragonia, in the year 1263, by Rabbi 
 Moses "Ben Nacham, translated from the Hebrew; in 
 1866, " Contributions to the History of the Jewish 
 Liturgy;" in 1870, " Historical Researches. Who was 
 Tryphon, mentioned by Justin the Martyr, The Origin 
 of the Christian Trinity. What the heathen thought 
 of Christianity when ushered in." In 1880, "Disquisi- 
 tion on some Liturgical subjects;" " The value of the 
 Hebrew Language " and " Real Treasures of Earth." 
 These last two were written and published in German, 
 in a companion sheet. 
 
 In 1870, ''The Jewish Messenger" published his 
 English sermon, "Timely Words," and in 1871, under 
 the caption of " The best productions of the Jewish 
 Pulpit," etc., published his English sermon in full, en- 
 titled, " Excellence of Judaism." 
 
 On the 22nd of March, 1867, there appeared in the 
 " London Jewish Chronicle and Hebrew Observer," 
 his contributions to talmudical lexicography, and sub- 
 sequently on the 14th of October, 1880, further contri- 
 
 39 
 
butions to talmudical lexicography appeared in the 
 "Jiidische Literatur Blatt," Magdeburgh, Germany. 
 
 The " Zeitgeist," published in Chicago, contained an 
 interesting article on March 30, 1882, from Dr. Ka- 
 lisch's pen, entitled, " The Jewish minister as he should 
 be." He also in 1882, contributed several interesting 
 articles in Hebrew to the " Beth Talmud/' a Hebrew 
 periodical published in Vienna, Austria. 
 
 As a polemic writer he stood in the first rank. His 
 celebrated controversy with Rev. Isaac Leeser, which 
 arose out of Dr. Kalisch's learned and elaborate criti- 
 cism of Leeser's English version of the Bible, became 
 famous in the history of Jewish literature. He 
 was subsequently involved in another celebrated con- 
 troversy with the same gentleman, respecting the Jewish 
 belief in a personal Messiah. Dr. Kalisch vigorously 
 and convincingly combatted the theory of a personal 
 Messiah, -while Rev. Leeser and his orthodox col- 
 leagues stoutly and obstinately maintained the opposite. 
 Dr. Kalisch's views on this interesting topic can be 
 gathered from his already alluded to famous lecture, 
 "Ancient and Modern Judaism." The views then ex- 
 pressed by Dr. Kalisch on the Jewish belief of the 
 coming of a personal Messiah ben David, are now those 
 generally entertained by all enlightened Israelites. 
 
 To attempt to give an account of all the learned 
 disputations carried on by Dr. Kalisch against the 
 
 40 
 
orthodox and ultra-reform element in Judaism^ is a task 
 of such magnitude, as the writer dare not undertake. 
 
 A short sketch of his life appeared in the June num- 
 ber of Der Deutsche Pioneer, (The German Pioneer), 
 p. 1 1 7, published at Cincinnati, Ohio, in 1873, and 
 in Frank Leslie's Sunday Magazine, with wood cut 
 portrait, in the August number of the year i886,onpage 
 178. 
 
 His close application to literary labors, resulted in 
 the most serious consequences. 
 
 In the winter of 1885, his health began to fail rapidly. 
 He realized the fact that his career on earth would 
 soon come to a close. He cheerfully contemplated the 
 future, and calmly and patiently awaited the end. Not- 
 withstanding that at times he was subjected to great 
 physical suffering, he was never heard to complain, but 
 always retained a cheerfulness and buoyancy of manner, 
 so as to inspire hope and confidence in those near and 
 dear to him, that his life would be spared for many 
 days to come. These illusory hopes, however, were 
 speedily dispelled. All human aid and skill could not 
 halt the march of the dread conqueror — Death, On 
 the 9th of May, 1886, he was stricken with apoplexy, 
 and remained in a state of unconsciousness until his 
 death, which occurred two days later, on the eleventh 
 day of May, at three o'clock in the morning, in the 
 presence of all the immediate members of his family, 
 
 41 
 
He left a widow, five sons and one daughter. The 
 funeral obsequies took place on the fourteenth of May, 
 and were imposing and impressive. A detailed ac- 
 count of the same is given on another page. 
 
 Dr. Kalisch's death created a profound feeling of 
 grief and sorrow in the community where he lived, 
 and in every community where his many excellent 
 qualities were known. The news of his death spread 
 rapidly, and his life and labors were commented upon 
 at length, in the leading journals of this country and 
 Europe. In literary circles, the news of his death was 
 received with unfeigned sorrow. Outside of a very val- 
 uable library, Dr. Kalisch left no worldly goods, but he 
 left a far richer treasure- than riches— an untarnished 
 name and an enviable fame To posterity, he bequeath- 
 ed an useful and instructive literature; to the literary 
 world, his many prose and poetic writings; to Judaism, 
 a system of religion, which is destined to become the 
 corner-stone of an universal brotherhood. 
 
 We may say of Dr. Kalisch, in the language of the 
 poet : 
 
 " We live in deeds, not years; in thoughts, not breaths; 
 In feelings, not in figures on a dial. 
 We should count time by heart throbs. He most lives 
 Who thinks most, feels the noblest, acts the best. 
 And he whose heart beats quickest lives the longest, 
 Lives in an hour more than in years do some ' 
 Whose fat blood sleeps as it slips along the veins. 
 Life is but a means unto an end; that end, 
 Beginning, mean, and end to all things, God." 
 
 42 
 
Dr. Kallsch was a fearless, conscientious and labor- 
 ious minister, whose paramount design in life was to 
 perform his duties with scrupulous fidelity, and with a 
 sole view to a sensible and reasonable exposition of the 
 Mosaic law. He desired his co-religionists to share 
 with him the fruits of the Mosaic teaching, and to lop 
 off the useless branches and decayed twigs under which 
 they are hidden. He fiercely combatted those ultra- 
 reformers who desired to destroy every vestige of the 
 Mosaic law and to wipe Judaism off the face of the 
 religious topography, as they would a chalk mark from 
 a blackboard. He ridiculed their false philosophy until 
 they w;ere laughed into silence and oblivion. 
 
 From their blinded eyes he tore the veil of arrogance 
 and jealousy, and pointed out to them that ultra-reform- 
 ism meant death to Judaism, and welcome to Atheism 
 and Christianity. It was a bitter and fierce war which 
 the champion of reformed Judaism waged against his 
 misguided ultra-reform brethren. At the same time 
 an equally fierce conflict was sustained by Dr. Kalisch, 
 with the orthodox element in Judaism, wfiich was then 
 strongly entrenched in this country. His attack upon 
 useless, idolatrous and heathenish ceremonies, they de- 
 nounced as heresies. They belabored him with bitter 
 personalities ; so enveloped were their minds in Egyp- 
 tian darkness, that they were unable to perceive the 
 distinction between form and substance. Their enven- 
 
 43 
 
omed shafts failed of their mark. The armour of truth 
 and righteousness repelled them, and their base assaults 
 upon him, merely exhausted their own sti'ength and 
 ammunition. Their adherents deserted them, and^ 
 gradually they became reconciled to the progress of 
 truth and enlightenment^ Out of these conflicts. Rabbi 
 Kalisch emerged with glory. The enemies of Judaism 
 had been vanquished. For Dr. Kalisch considered the 
 conformer to the ancient orthodox forms, ceremonies, 
 and rites, as great an enemy to Judaism, as the ultra- 
 reformer who is intent upon eradicating every principle 
 upon which Judaism is founded; the former, said he, is 
 given to idolatry and heathenish customs, which, like 
 cankers, will_ eat out the heart of Judaism, while the 
 latter is rushing headlong to Atheism, 
 
 Dr. Kalisch was tenacious of opinion, but never will- 
 ingly at the expense of truth or justice. He was open 
 to conviction, but he obstinately resisted all attempts to 
 force him to accept theories founded on precedents, 
 unless they were also in accord with true reason. He 
 held the Jewish commentators in high veneration, but 
 his veneration did not assume the shape of idolatrous 
 respect; for he freely criticised, where he deemed criti- 
 -cism necessary, and often pointed out that certain the- 
 ories entertained and promulgated by them, were the 
 off-spring' of necessity, and even emergency, and there- 
 
 44 
 
fore became and were useless, when the cause which 
 called them into existence, had ceased to exist. 
 
 It was this candid spirit of criticism which involved 
 him in the fierce religious controversies referred to. It 
 was this candid spirit of criticism which rendered inesti- 
 mable services for the cause of Judaism, and it was this 
 self-same spirit which raised up against him a small 
 army of puerile minds who resorted to misrepresentation 
 for want of argument, in order to stem the salutary- 
 changes, which were rapidly taking place in Judaism, 
 under his earnest and effective ministrations. 
 
 He planted the seed of reform in sturdy but uncon- 
 congenial soil; under his parental and tender care it 
 soon took root; he watched its growth with patient 
 vigils and earnest solicitude; he saw it a sapling bending 
 before ruthless winds and devastating storms; but it 
 grew and grew, until it reached such gigantic dimen- 
 sions and proportions, as to defy wind and weather,and 
 bid fair to become a sheltering refuge for all mankind. 
 
 Before concluding this sketch of Dr. Kalisch's rabin- 
 ical and literary career, it should be mentioned that he 
 was made a meniber of the "Deutsche Morgenlaendische 
 Gesellschaft," (German Oriental Literary Society) of 
 Leipzig and Halle, April 12, 1879, ^.nd of the Mendels- 
 sohn Verein, at Frankfort on the Main, in the same 
 year, and of the " AUgemeiner Deutscher Schriftsteller 
 
 45 
 
Verband," (German Authors Union) at Leipzig, on 
 March 12, 1881. 
 
 Dr. Kalisch took a deep ihterest in all sciences, and 
 therefore he never ceased to be a student. Well 
 versed in many ancient and modern languages, he pur- 
 sued the subjects of his investigations in all their ram- 
 ifications. An example of the versatility of his genius 
 and the vast amount of useful learning stored within 
 his capacious brain, is illustrated by two treatises found 
 among his manuscripts on Mathematics, one as a guide 
 for teachers and the other for students. 
 
 One paramount aim seems to run through all his 
 writings and labors, that of mental and moral improve- 
 ment. When it is considered how unprofitable, in a 
 financial sense, such labors are, in a busy world wholly 
 devoted to racing after wealth, one cannot but admire 
 the nobleness, unselfishness, and self-sacrificing charac- 
 ter of the subject of this memoir. 
 
 Who is there skillful enough to wield the pen, to do 
 justice to the memory of a man who despised wealth, 
 and sacrificed all the years of an active life, in attempt- 
 ing to better the moral and mental condition of his 
 fellow men? 
 
 Who is there possessed of sufficient eloquence to do 
 justice to the niemory of a man who wilfully and man- 
 fully put on the armor of truth and justice, not merely 
 in a state of defense, but in an aggressive state, to carry 
 
 46 
 
on a life long war with falsehood, hypocrisy, deceit, 
 fanaticism, bigotry and superstition, a war in which no 
 flag of truce was recognized, no quarter given ,and no 
 blood spilled — a war of reason against blind faith and 
 sophistry ? 
 
 Who is there adequate to the task of faithfully por- 
 traying the character of a man, whose life was devoid 
 of every selfish thought, whose soul was inwrapt in the 
 welfare of others, whose greatest happiness was to 
 observe others happy, and whose greatest triumph was 
 to see truth, justice, virtue and enlightenment, triumph 
 oyer falsehood, oppression, vice and bigotry? If such 
 there be, to him then let the task be allotted to do 
 justice to the memory of Dr. Isidor Kalisch. Depen- 
 dent upon his vocation and literary labors for his liveli- 
 hood, and with a family dependent upon him, he rather 
 struggled for existence, than to sacrifice his opinions 
 and resort to dissimulation. He did not seek after 
 wealth, but that which was dearer to him, th ^ establish- 
 ment of a Judaism which would be impregnable to the 
 insiduous attacks of scoffers and atheists. 
 
 He was a man of original thought He took great 
 delight in grappling with abstruse questions of mential 
 and moral philosophy, theology, or any other subject 
 which called for the vigorous exercise of his strong 
 intellectual faculties. He was never happier than 
 when his mind was so engaged. His power of anal- 
 
 47 
 
ysis was so strongly developed, that a subject fell apart, 
 as it were, into many pieces, with mathematical exact- 
 ness and eveness under his keen dissection, and not the 
 
 ■ smallest particle thereof escaped his mental grasp, until 
 it fully revealed its integral existence and relation to 
 the whole. He furthermore possessed the happy fac- 
 ulty of investing the most intricate subject in a simple 
 garb, so that it could be readily understood by the 
 common mind. This happy faculty stands prominent 
 in his writings on theological subjects, lectures and 
 sermons. A strong sense of right and justice pervaded 
 all his actions through life. In truth, the sense of right 
 and justice, was a prominent trait in his character. So 
 strongly was he imbued with this quality, that it pro- 
 duced in him an uncontrollable aversion towards dis- 
 semblers and pretenders, and which his open and in- 
 
 . genuous nature was powerless to conceal. In the pres- 
 ence of such, his usual calm and even temperament, 
 his urbane and genial manner, would become uneasy, 
 rufifled and repelling. He seemed to have an intuitive 
 knowledge if any of such were in his company, and he 
 would unerringly single out the objectionable person 
 who, would speedily learn that his presence was irksome. 
 Dr. Kalisch was conscious of this innate gift and often- 
 times in a spirit of charity and love, attempted to con- 
 trol it, but it would not submit to human dictation. It 
 asserted its dominion most conspisuously in his ser- 
 
 48 
 
mons, where coupled with the Doctor's excellent judg- 
 ment of human nature, rendered his portraitures of men 
 and their characters most real and life-like. This trait 
 of character was admittedly not conducive to hasty and 
 indiscriminate friendships, but it performed a worthier 
 and nobler office; it more firmly knitted the bonds of 
 friendship with all true and loyal men who appreciated 
 and estimated character at its true value. That it 
 should seek its counterpart among men, is simply nat- 
 ural. 
 
 A strong illustrative corroboration of this statement, 
 was found by the writer in the private correspondence, 
 covering a period of years, between Dr. Kalisch and his 
 life-long friend, the late Prof. Gustav Valentin, of 
 Berne, Switzerland, the eminent and world renowned 
 physiologist, from which many an useful and instruc- 
 tive lesson of true friendship may be culled. 
 
 When not engaged in the pursuit of his calling or 
 literary work, his great pastime was to spend his leisure 
 moments in reading. His favorite German authors, 
 were Herder, Fichte, Lessing, Goethe, Schiller, Heine 
 and Boerner; and his English were Milton, Shakes- 
 peare, Bulwer, and Carlysle. 
 
 His charities were numerous, and no solicitation to 
 him for alms ever went unanswered. He heeded no 
 exertion, shunned no fatigue when bent upon a mission 
 of mercy or charity. He will be affectionately remem- 
 
 49 
 
bered by the many who have been cheered upon their 
 lonely and desolate way through this life, by the sub- 
 stantial aid received from his kind and helping hand. 
 
 His life work is done. The result of his labors testi- 
 fies to the efficiency of his work. But in another circle 
 he will be more deeply missed. Such a man who dis- 
 played those noble traits of character, and in whom were 
 combined all those rare qualities of prudence, unselfish- 
 ness, generosity, veneration, and wisdom, must have 
 cast a deep influence upon those near and dear to him. 
 In the family circle he was perpetual sunshine. He 
 was all love, patience, and generosity. He was a kind 
 and devoted husband, a loving and affectionate father, 
 and a steadfast friend. He had nearly reached the 
 allotted age of man. To him the approach of death 
 was only the beginning of that spiritual life, which was 
 the theme of his earnest life work. No man was ever 
 better prepared for the end than he. At daybreak, 
 just as the glow of the horizon foretold the coming of 
 the majestic King of Light, and had changed Night's 
 black mantle into a robe of gold, his spirit departed to 
 those realms of everlasting light and bliss, there to reap 
 its share of reward, which is due to those who lead an 
 useful, upright, and moral life. 
 
 50 
 
Funeral Obsequies of 
 DR. ISIDOR KALISCH, 
 
 From the Newark Daily Journal, Friday May 14, 1886. 
 
 "The obsequies of the eminent scholar and philologist, 
 Dr. Isidor Kalisch, were carried out to-day with muth 
 funeral pomp and display, and a large amount of rever- 
 ential regard, and mute respect. Some time before the 
 hour fixed for the first services, the neighborhood 
 around the residence 106 Bleecker Street, was alive 
 with the constant arrival of mourners and friends from 
 New York, and the massing of the delegations from 
 the different societies to which the deceased Rabbi 
 belonged. On entering the house, the scene was a 
 most impressive one. The casket was placed in the 
 large parlors, which were draped in black, and present- 
 ed a very sombre and sorrowful appearance. The body 
 of the dead scientist was clothed in the habiliments of 
 a Jewish rabbi, and the face appeared as calm and 
 thoughtful as in life. 
 
 The casket in which Dr. Kalisch was sent to his last 
 home, is the most elaborate and costly, that has ever 
 been in Newark. It is exactly similar to that in which 
 the late General Grant was encased, except that the 
 drapery is black instead of purple. The wood used in 
 manufacturing the casket is the finest cedar, covered 
 with black cloth and velvet trimmings; the ornaments 
 are oxydized silver, extension bar handles, covered 
 with stamped velvet. A textile oxydized shield on the 
 top of the casket is inscribed as follows: 
 
 51 
 
Born Nov. 15th, 1816. 
 
 ISIDOR KALISCH, D. D., 
 
 Died May nth, 1886. 
 
 The inside of the casket is metallic, and it is hermet- 
 ically sealed by patent fastenings. The lining is of quilt- 
 ed white satin, and the opening to view the face of the 
 dead man is covered by double glass. Under the pil- 
 low upon which the head rests, was placed a copy of 
 the different works of which the deceased was author, 
 ako copies of the principle local and metropolitan 
 newspapers, giving his biography, and the events of 
 his life. 
 
 ' At the cemetery, the basket will be placed in an 
 outer case for interment. This consists of a heavy white 
 Jersey oak box, lined with tin, with massive brass plate 
 handles, and a brass plate having the inscription: 
 
 ISIDOR KALISCH, D. D. 
 
 Aged 69 years. 
 
 Surrounding the casket were placed a large collec- 
 tion of magnificent designs in flowers, among them 
 being a magnificent pillow of annunciation and calla 
 lilies, roses, pansies, lilies of the valley, and lilacs, with 
 the word " Father," in immortelles; an immense design 
 of the "Gates Ajar," with an arch on a bed of roses, 
 lilacs and annunciation lilies. A large square and com- 
 
 52 
 
pass, and Masonic emblem in pansies, carnations and 
 roses, came from the Oriental Lodge, F. and A. M. 
 A small pillow, a sheaf of wheat, a bunch of lilacs, 
 and a syckle, and sheaf of wheat, were prominent 
 among the many beautiful floral tributes. 
 
 As one o'clock drew near, the rabbis, and the family 
 assembled around the casket to the number of seventy- 
 five, and the simple ritual of the Jewish service was 
 impressively read by the Rev. Dr. Gottheil, of New 
 York City, who also delivered a few earnest and loving 
 remarks to the family, arid pointed out to the sons the 
 bright example before them of the life of such a father. 
 The family services concluded, the casket was carried 
 by the bearers to the hearse, which was in waiting, ahd 
 the cortege, which was made up of twenty-five coaches, 
 the Oriental Lodge of F. and A. M., the trustees of 
 the congregation of B'nai Abraham, a large delegation 
 from the American Legion of Honor, and the Garfield 
 Lodge of Knights and Ladies of Honor, proceeded in 
 procession to the Tabernacle B'nai Jeshurun in Wash- 
 ington. Street, where the public services were held. 
 
 The spacious synagogue was nearly filled with citi- 
 zens and visitors, who wished to pay their last mark of 
 respect to the dead savant; long before the procession 
 arrived, and by the time the Rabbis had taken their 
 places upon the platform, there was not an available 
 inch of space in the building. The services consisted 
 
 53 
 
of the reading of prayers in English and Hebrew, 
 hymns and dirges chanted by the choir, and a learned 
 and elaborate eulogy of the deceased, with the useful 
 lesson to be drawn from his life and labors, delivered 
 by Dr. Gottheil, which was followed by an impressive 
 prayer, offered up for the deceased and his bereaved 
 family, by the Rev. Joseph Leucht, the officiating min- 
 ister of the congregation B'nai Jeshurun. The Ma- 
 sonic services were then conducted, after which the 
 cortege re-formed and started for Evergreen Cemetery 
 where the remains were deposited in the receiving tomb, 
 with Masonic rites." 
 
 A site of ground having been purchased in Mount 
 Pleasant Cemetery, on a bluff overlooking the Passaic 
 River, there is now in the course of erection a mauso- 
 leum, to which the remains will be removed as soon as 
 ready. 
 
 54 
 
FUNERAL ORATION. 
 By the Rev. Dr. Gustav Gottheil. 
 
 Of the Temple Emanuel, Fifth Avenue, New York City. 
 
 My Friends: 
 
 I think I shall best consult the feelings and wishes 
 of the members of the family of him who has been 
 gathered to his fathers, if I confine my remarks to his 
 services as minister, scholar and writer.. They have 
 taken leave before he left his home, never to return; 
 they have spoken the saddest of words, when it falls 
 over a coffin — farewell, and whilst death tolled its 
 sombre sounds in their hearts, bent in prayer to Him 
 who gave, and who took away, and in whom alone our 
 soul can hide when appalled by the darkness and the 
 awful silence of the grave. I shall refrain from touch- 
 ing ppon their hallowed grief, or speaking of the tender 
 love and untiring devotion with which they guarded 
 every hour, every moment of his declining day, until 
 the last ebb carried the immortal soul of the revered 
 husband and father to the unexplored ocean of eternity. 
 
 It was right and proper that on the way from his 
 earthly to his everlasting home, we should pause here 
 for a while, that we may call and publicly acknowledge 
 the services the departed teacher has rendered to the 
 cause to which this house is consecrated. 
 
 The religion of his fathers was his spiritual home. 
 
 55 
 
Though well acquainted with other fields of the intel- 
 lectual life, and numbered amongst its successful culti- 
 vators, the central point of his being lay in the faith in 
 which he had been nurtured from his earliest childhood 
 upwards, to which he clung with unwavering love. 
 We may be sure that he, himself, looked upon his 
 labors done in the service of his God and his people, as 
 his life work. Sweeter far than any rewards he has 
 earned elsewhere, was to him the conciousness that he 
 has toiled and spent himself and suffered in the cause 
 of progress and enlightenment. When the battle is 
 over, and we iind ourselves in the safe possession of 
 the fruits of victory, we are apt to forget those who 
 bore the brunt and heat of the day. We even lose the 
 capacity of realizing the greatness of the task as it lay 
 before them. The respected position which Judaism 
 now holds in this country; the breadth and liberality of 
 its teachings; the edifying character of its worship; the 
 liberty which congregations and individuals enjoy to 
 regulate their religious life as they see fit, all as natural 
 to us as the air we breathe; they had to be conquered 
 for us, wrested from powers which did not yield to the 
 first or second stroke. 
 
 Who of our younger generation will now believe 
 that when we older men were of their age, the least de- 
 parture from the old paths, the omission of a prayer, 
 even though it was such only in name, even when it 
 
 56 
 
had long since become objectless^ — could be the cause 
 of bitter controversy; that insignificent alterations in 
 the vast code of ceremonials could cost a Rabbi the 
 confidence of his consfrecjation! We must recall these 
 things, if we would do justice to the men who fought 
 our battles, and especially to those who were not so 
 fortunate as to carry the palm of victory in their own 
 hands. The attitude of the Jewish ministry in the 
 early days of the reform movement, has not many 
 parallels in the history of religion. 
 
 Fervently attached to the old stem on which they 
 had grown, full of reverence for the masters of the 
 Talmud, enthusiastic students of the casuists of the 
 middle ages, their eyes, nevertheless, were turned to- 
 wards the dawning day that was breaking for Israel, 
 and his ancient religion. The Romans called their 
 priests pontifices — bridge-builders; such were the early 
 reformers; they tried to construct a bridge on which 
 the present generations of Jews might pass safely from 
 the old City in which they had lived for so long a time, 
 to the new one that was opening its gates to them. 
 Even if they have succeeded only partially, nay, if they 
 had failed altogether, their daring faith ought to com- 
 mand the respect of all fair-minded people, and of none 
 more so than of those who now deride them. They 
 infused in their ideas of reform, much of that respect 
 for parental authority so characteristic of the Jew; and 
 
 57 
 
to this day, the religion of the fathers is the favorite 
 name amongst us. They protested that they did not 
 yield in reverence to the past to the strictest rituahst, 
 and that their reform is no revolt against the ancient 
 masters; on the contrary, that they are only doing for 
 our time what they did for theirs. 
 
 So far from doubting the sincerity, the piety, the 
 pure devotion to God of the ancient teachers, they glo- 
 ried in them; they seemed always to be asking their 
 pardon for the innovations they were forced to make, 
 and were never happier than when they could invoke, 
 for their own justification, the authority of the Talmud, 
 or a valid precedent of later date. Not one bitter word 
 fell from their lips against those who placed the cere- 
 monial burdens on the neck of Israel; for well they 
 knew the spirit in which it was done; they laid them 
 aside, part after part, as we do relics of persons and 
 days that have passsd out of sight, but not out of loving 
 remembrance. A reformation undertaken, and carried 
 forward in such a spirit, has not often been witnessed; 
 yet, it would have required other beings than human, 
 to spare its leaders the struggle they had to make for 
 the acceptance of their ideas.- 
 
 They had to combat the combined hosts of four ene- 
 mies. On the one side were those who considered 
 ^very innovation as unauthorized and fraught with 
 dangers to the faith^ — they were massed in solid squares 
 
 58 
 
and resisted logical argument as firmly as the clear evi- 
 dence of the eye; then there were those who would 
 break down every barrier in their way and bring up 
 Judaism in one leap, as it were, to the most advanced 
 post of modern thought; others, again, were altogether 
 indifferent to religion, having plunged headlong into 
 the current of worldliness — materialized spirits I might 
 call them, if there had been any spirit in them. Finally 
 there was social prejudice confronting the leaders of 
 those days, the more galling for men of culture and 
 learning, as they had expected to find here social, as 
 well as political liberty. 
 
 It was in the face of such oppositions, that the pion- 
 eers of reform began their work. Undismayed by the 
 number of the hosts encamped against them, unterrified 
 by the terrors of excommunication and the violence of 
 fanatics, they undertook their work and carried it for- 
 ward, fighting for every' inch of ground, until they had 
 conquered an open field for its full and free develop- 
 ment. Our departed Rabbi took a front rank amongst 
 them. Thoroughly in earnest, unable to compromise 
 principle, reckless of consequences, inpetuous in his 
 advocacy of what he deemed right and necessary — it 
 could not fail that his conflicts were many and bitter. 
 
 • 
 
 Lacking the art of conciliation, trusting simply to the 
 justice of the cause he had espoused, he was obliged 
 often to change the field of his labors; but, wherever he 
 
 59 
 
went, he carried the same flag, never lowering it before 
 anybody, never turning it to the side in which popular 
 favor happened to blow. If public judgment was divided 
 as to the wisdom of his methods — and how many of the 
 best of men were rated as unwise in their days — it is 
 unanimous in the recognition of the honesty and purity 
 of his motives. Conflicts for worthy causes are like 
 electric shocks; they may throw down, and stun one or 
 the other; but they increase vital power and energy. 
 The shocks which our dead Rabbi caused the congre- 
 gations to whom, he ministered, were deeply felt, but 
 proved salutory in the end. They stirred up the dor- 
 mant spirits, they called out the latent energies, some- 
 times, it is true, turning against him and choosing him 
 for their victim, but, nevertheless, doing the work that 
 was needed. 
 
 Can we do less, ought we to do less, than to lay a 
 wreath of gratitude on the coffin of the warrior for God 
 and truth and inscribe his name on the roll of those 
 who heard in their hearts the old prophetic cry: "Arise 
 O Israel, shine, for thy light is' coming!" 
 
 His vocation as a teacher was ever dear to him, 
 whether in the pulpit or the school-room, or through 
 the medium of the press; ever willing to instruct where 
 ears were willing to hear and to learn. 
 
 Let rne mention one thing only which will suffice to 
 prove this. After he had retired from active public 
 
 60 
 
service, and when his frame had been weakened by an 
 attack of a most dangerous nature — you could see him 
 go regularly, week after week, to a Sunday School, 
 teaching the little children the word of God and the 
 love of his law, and persisting in it, until the just anxi- 
 ety of his family almost forced him to abandon it. 
 
 Of his literary labors a full account has been publish- 
 ed in the papers;- it is therefore, not necessary to re- 
 peat it here. He was drawn to that field at a very early 
 period of his life and retained a love for it all his life- 
 time. Essentially a student, a thinker, a writer, he had 
 httle aptitude for those things which go to secure suc- 
 cess in a worldly sense of the word. Men of his cast 
 are but ill adapted for the race after this world's goods, 
 notably in a country where it is run at the top of speed 
 and little consideration shown for those who fall behind. 
 But God has amply compensated him; he gave him 
 those whose delight it was to free him from all cares 
 and lift him above all necessity of work, when work 
 had become a burden to him. He, in his old age, was 
 a crown to them and can it be worth while even to re- 
 gret any kind of disappointment, when a man is fully 
 blessed in his home, in the sweet companionship of 
 wife and children; if sons and daughters rise up in 
 the gate to praise him, and he can speak of them with a 
 just pride and deep gratitude to God; he can go to his 
 rest knowing that his name is in safe keeping. 
 
 6i 
 
If he has done much to purify our faith from the ac- 
 cretions of centuries, to elevate our worship, to spread 
 abroad a better knowledge of the genius and the litera- 
 ture of Judaism, to liberalize the teachings of our faith 
 — he has done us all an equally valuable service, in that 
 he has exemplified that priceless boon of our race — the 
 sanctity of home and the sweetness of family ties. God 
 be thanked for that blessing; and now, having reached 
 the allotted span of mortal life — let him come in peace 
 to his resting place, followed by the grateful remem- 
 brance of those in whose service he spent his days. All 
 strife, all sorrow, all ailments, all fears, all doubts are 
 over for him; his errors, his weaknesses, his sins — for 
 what man is free from them ? — they are all now changed 
 into triumphs; for when the heart is good and true, and 
 seeks the right and loves the just and pure — the mercy 
 of God turneth all mourning into rejoicing, and all sor- 
 rowing into everlasting joy. 
 
 To you, his children, he left a sacred bequest, the 
 cause so dear to his heart; may you ever guard it, and 
 be living monuments to his memory; and let our last 
 word about our departed teacher, be our prayer to the 
 God who gave us pardon. 
 
PRAYER. 
 
 By the Rev. Joseph Leucht. 
 
 {Of the Congregation B'nai Jeshitritn, Newark, N. /.) 
 
 Omnipotent God, all-wise Creator of the universe 
 whose name endure th forever and whose memorial ex- 
 tendeth throughout all generations; O Thou eternal 
 Source, from whom all things spring, through whose will- 
 all exist and in whom all must end; in Thy inscrutable 
 wisdom Thou hast pleased to call away from this ter- 
 restrial abode this dear departed brother, this honored 
 and eminent teacher in Israel, and to sever the tie that 
 linked life and body. His soul, imbued with spirit of 
 Thy spirit, with wisdom of Thy wisdom, has taken flight 
 from this earth; it has cast off its material garment to 
 enter the abode of immortality. His death, O Father! 
 calls forth tears from many eyes, and every heart united 
 with him in deep love and warm affection is wounded 
 and bowed down with unutterable woe. But Thy 
 works, O Omnipotent God ! are perfect; Thou alone 
 knowest what is best, and we patiently submit to Thy 
 will, and await with confidence the end of our sorrow. 
 To Thee, O Father! who rulest the universe, who 
 orderest death and restorest to life, who consisfiiest the 
 body to the dust, but callest unto Thyself the immortal 
 soul, to Thee we pray: Accept graciously and merciful- 
 ly the soul of our departed brother into Thy Kingdom 
 
 63 
 
of Heaven, and join him to those who have done Thy 
 will, that he may enjoy the blessings reserved for those, 
 who walked in the light of Thy countenance on earth. 
 Imbue his soul with the peace of heaven, cover his spirit 
 with the garment of light; give, O give peace unto him. 
 
 Grant that the memory of this teacher in Israel will 
 never fade, and though no trace of his bodily remains 
 will be left, that the teachings he has disseminated in 
 the hearts of his people, in the minds of all his fellow- 
 men, will ever sprout and blossom, bear precious 
 fruit, and bring a golden harvest of enlightenment, hu- 
 manity and knowledge. 
 
 We pray Thee, O Father of mercy, for the healing 
 balm of Thy consolation for his bereaved widow, for 
 his grief-stricken children, who have lost in him a ten- 
 der husband, a devoted father. Be Thou their strength, 
 their support, their stay; help them to bear with pa- 
 tience and resijjnation the affliction which Thou hast 
 sent, and let them be deeply conscious that Thou, O 
 Lord, givest. Thou, O Lord, takest away; blessed be 
 Thy name forever. Amen. 
 
 64 
 
RESOLUTIONS OF CONDOLENCE 
 
 Adopted by the Society 
 " Der treuen Schwestern," 
 of Milwaukee, Wis. 
 
 In reference to the death of the Rev. Dr. Isidor 
 Kalisch, of Newark, New Jersey, we have adopted the 
 following resolutions : 
 
 Unrelenting death has again brought upon Israel and 
 mankind, an irreparable loss in the death of Dr. Isidor 
 Kalisch. The deceased was a competent, zealous and 
 energetic worker in Israel. 
 
 For many years, as spiritual guide of the Israelitish 
 congregation of Milwaukee, Wisconsin, he won through 
 his indefatigable efforts in behalf of a true morality and 
 religion, their profound esteem. 
 
 He was also the instigator and founder of the benev- 
 olent "Vereins der treuen Schwestern," of Milwaukee, 
 and his name and memory will always be fondly cher- 
 ished by us; and we deeply mourn his loss. 
 
 Be ii further Resolved, That we tender our sincere 
 condolence to the bereaved family. 
 
 Resolved, That these resolutions be entered in the 
 minutes of our society, and a copy thereof be transmit- 
 ted to the family of the deceased. 
 S. Scheftels, Amalie Steiner, 
 
 Secretary. President. 
 
 65 
 
1 1