Today, as we dwell in this reflective month of Elul and prepare for the high holidays ahead, we also recall this day in our nation’s history. May the memory of all those we lost be a blessing.
From North to South, East to West, and throughout the world, may peace and kindness prevail over terror and violence.
The last thing I imagined to find when I moved to Mississippi? A tabernacle.
Over the years, I’ve learned a lot about the Mishkan, the encampment the Israelites set up in the while wandering in the desert, the physical space where God dwelled among them. But I never thought I would see a life-size replica… let alone in Pearl, Mississippi.
I read about it online, and was immediately tempted to go see it—but I also felt a bit strange about the fact that this “life-size replica of the Mosaic Sanctuary that God gave instructions to Moses to build in the wilderness” was constructed by a Seventh-day Adventist organization. I wondered what the agenda might be, as the group travels with the tabernacle across the nation.
But my curiosity got the best of me. And so I went to see the Mishkan.
Located in the middle of a large open field, next to a church in Pearl, Mississippi, sat several large tents. Two kind older women welcomed me and handed me an admission ticket that read “tribe of Benjamin.” My father’s Hebrew name, I observed silently. The women asked me why I was in Jackson, where I worked and I told them about the Institute of Southern Jewish Life. Although I wasn’t trying to hide the fact that I’m Jewish, I realized I was a bit uncomfortable. Was I coming here “as a Jew”? Was I walking in as a student of religious studies?
Either way, I was probably not their intended audience.
Our tour guide began by explaining the history of the Temple, and Jewish worship at the Temple. I was impressed with the guide’s level of knowledge. He had a lot of dates and important figures memorized, and his information seemed consistent with what I learned in my Jewish day school education.
We walked into the tent, stopping to look at the altar made of “brass” (or plastic spray-painted to look like brass). An unfortunate plush-toy sheep was awaiting a demonstration. The guide explained to us the process of sacrifice, starting with the sin, and ending with the fats and innards burnt on the altar. He shared all the information I was familiar with, but his interpretation was different: for the tour guide in the church’s re-created tabernacle, every part of the sacrifice and worship to God somehow connected to Jesus’ ministry.
We made our way through the tabernacle, beginning from the least holy spot to the most—the Holy of Holies.
Inside the Holy of Holies sat items I knew were supposedly there, but had never pictured. This was perhaps the most interesting thing for me; to see things like manna and Aaron’s staff, depicted in material terms. Manna is something I’ve always learned about as maybe bread, or maybe grain, but definitely heavenly, other-worldly. To see it in a bowl, so obviously of this world, was confusing. Some of the mystery, the ineffable quality was lost.
Perhaps the most jarring interpretation of all: the tour ended in a tent where the High Priest was dressed in a breastplate—and instead of pomegranates and bells around the bottom of his frock, instead Christmas ornaments dangled from the garment.
It was an odd experience, but I’m glad I went. I left this Mishkan feeling confused, but also full of pride. Though our religions look very different today, the Christians who created this tabernacle share many of the same historical roots that connect me to my faith. For my tour guide, the Mishkan was an extraordinary thing that led the way for Jesus’ salvation. For me, it was something that helped shape my people, as a people. Christianity and Judaism both changed drastically over the years, and neither look much like the religion practiced in the desert for 40 years—but both still find meaning in memories and experiences of the Mishkan.
Like many people, I’m easily distracted. I once spent the entire duration of a service at the Spanish Synagogue in Prague counting the number of interlaced Stars of David painted on the walls and ceiling. (There were over 900.)
So it wasn’t very unusual that, while attending a recent concert at Temple Beth El in San Antonio, Texas, my eyes wandered around the sanctuary, examining the beautiful stained glass windows all around me. One name, inscribed in black at the bottom of a tall window, caught my attention: Rabbi Ephraim Frisch.
I know that name, I said to myself. He was the rabbi at Temple Beth El for two decades, from the early 1920s through the early 1940s, and I wrote about him in my senior thesis!
My thesis was an examination of the development of Jewish student life at Princeton University over the period 1915-1972. So, Frisch was the rabbi in San Antonio, but my thesis was about Princeton… where’s the connection?
In the mid-1930s, a man and his son visited the Princeton to investigate rumors of anti-Semitism in the admission policy; from the early 1920s through the end of World War II, Princeton maintained under-the-table quotas on Jewish students. The man who came to visit was Rabbi Ephraim Frisch, who sternly admonished the admissions office secretary regarding the rumors. His son was David, who recalled nearly four decades later in an interview with his classmate Henry Morgenthau III: “I’m sure [the secretary] told Dean [of Admission] Heermance, oh you better let him in or he’ll burn the place down, his father Rabbi Frisch will burn the place down.”
His father didn’t burn the place down, and David did attend Princeton University. David graduated with Princeton’s class of 1940, and led Friday evening services for the Jewish community on campus while he was a student at Princeton.
This small-world-realization was striking enough — but just a few days earlier, I’d gotten to see David Frisch’s classmate and interviewer, Henry Morgenthau III! Our paths crossed when I journeyed from a community visit in Williamsburg, Virginia, and stopped over in Washington, DC. I was very excited to see my thesis come up twice in one week in the context of my new role as an ISJL Education Fellow.
And then, when I got back to Jackson and started thinking about this blog post, I realized that the connection between my thesis and where I am now ran even deeper than I could possibly have imagined.
David Frisch’s mother—Rabbi Ephraim Frisch’s wife—was born Ruth Cohen. She was the daughter of Rabbi Henry Cohen, who served as the rabbi at Congregation B’nai Israel in Galveston, Texas, (a town I visited with some of my new coworkers a few weeks ago) for over half a century. Rabbi Cohen founded the Galveston Project, which brought thousands of Jewish immigrants to the United States through the port at Galveston between 1907 and 1914, deflecting them from the overcrowded cities of the Northeast, and helping to build up the Jewish presence everywhere outside of New York.
And how did Rabbi Henry Cohen (David Frisch’s maternal grandfather) end up in Galveston? At the recommendation of none other than ISJL founder and president Macy B. Hart’s great-grandfather, Isaac T. Hart, who was the president of Congregation Beth Israel in Woodville, Mississippi, where Henry Cohen was the rabbi in the 1880s.
Long story short, if it weren’t for Macy’s great-grandfather, Henry Cohen might not have moved to Galveston, there might not have been a Galveston Project, Ruth Cohen and Ephraim Frisch might not have gotten married, there would have been no David Frisch, and thus no one to lead Shabbat services at Princeton in the late 1930s.
I should probably just get the ISJL logo emblazoned on my thesis now…