To the casual observer the modest cedar-shingled building at 205 High Street gives little indication as to its’ important role in understanding the history of Jews in Rhode Island.
In fact, the history of United Brothers Synagogue, Chevra Agudas Achim, parallels the migration of predominantly Eastern European Jews from Long Island to Bristol at the turn of the 20th century. Over the next hundred years the congregation transformed itself from its Orthodox beginnings to a blend of Conservative and Reform and finally Reconstructionism.

The Jewish community in Bristol was founded by Eastern European immigrants, some of whom lived in the town in the 1890’s. In 1896 several men formed the Young Men’s Hebrew Association for social and benevolent purposes.

The Bristol town directory of 1905 listed 36 Jews. Twelve were merchants, two were laborers and the others shopkeepers and peddlers. Warren had three Jews in their registry, a doctor, grocer and tailor. The Jewish men and women at this time had already become a part of the Bristol economy in sales professions. They were joined by blue collar workers who came with the National India Rubber Company from Long Island between 1897 and 1907.

The two communities of Jews (from Bristol and Long Island) combined to form United Brothers Synagogue on June 11, 1900. The charter signed by the Rhode Island secretary of state is displayed in the sanctuary and lists eleven members as founders.The congregation met in the homes of members until 1908, when a house on John Street was purchased and then moved to a site on Richmond Street. The present location on High Street was built in 1916. Services were led by a Gabbai, as there was never a large enough community to support a rabbi. The synagogue formed both a Brotherhood and Sisterhood. The men officially ran the synagogue and organized the prayers, while the women handled charity and services to the Jewish community. The Sunshine committee, which persisted until the mid-1950’s, organized visits to sick Jews and helped the elderly Jews of the community stay in touch with the synagogue.

The interaction of Bristol Jews with the surrounding community provides an interesting example of religious ecumenism and economic opportunity at the turn of the century. Several churches in the area were particularly involved in the new synagogue on High Street. St. Mary’s Catholic Church donated the pews. The founders of the synagogue were aided in their search for a building by Dr. George Lyman Locke, rector of St. Michael’s Episcopal Church, who also donated his services in teaching Hebrew. The interactions between Jews and non-Jews was much more widespread that it would have been for Jews in the cities because there was less chance to remain isolated within the Jewish community. Jews lived close to the synagogue on High, John, Wood and Catherine Streets, but they were not congregated all in one place. Only about forty families were members of the synagogue (similar to today), which is too small to form a Jewish community. Religion and national origin formed the focus for the primary social network for the Jews of Bristol, but the larger society of the town formed a strong secondary network, based upon economic relationships and residential patterns.

The Jewish community in Bristol was very stable after the immigration from Long Island until after World War II. In comparision to other Jewish communities, the one in Bristol maintained itself institutionally as Orthodox at a time when many Jews were moving away from Orthodoxy. This was helped in part by the range of local economic opportunities and a perceived absence of anti-Semitism.

During the 1930’s the synagogue maintained regular Sabbath services and in 1934 developed the Young Judea Sunday School for religious instruction. The children of the original founders were members of this school.and were no longer identified as ethnically Eastern European as is evidenced by their motto “American Jew. This tension between Americanness and Jewishness was at the heart of their identities throughout their lives. They were interested in questions and ideas which many older Jews hesitated to ask or discuss openly. For example, in 1935 the school held a debate on whether to associate with non-Jews.

During the latter part of the 1930’s the synagogue also formed a bowling league, which formally became the Bristol Jewish Community Center in September, 1946. Following World War II there was a significant out-migration of Jews from Bristol in search of greater economic, social and educational opportunities. At the same time, there was a small in-migration of Jews to Bristol as part of the suburbanization of the Providence Jewish community. The new community center was formed by three men who had returned from the war and marked the transition of leadership in the synagogue to those of the second generation. These men were Ira Stone, Herbert Eisenstadt and Maynard Suzman.

The center was formed as a parallel organization to the synagogue, as a religious, social, civilian and non-political institution. This was a significant formal change, since prior to the war Jews in Bristol had looked upon the synagogue as the focal point of their Jewish lives. According to Maynard, Bristol Jews had become “restless” with the restrictions of Orthodoxy. Jewish war veterans stressed the moral, rather than the ritual dimension of Judaism. The appearance of a Chaplain position in the center hearkens to the wartime experience of these men.

Discussions about Palestine, letters to Congress about international issues, buying Israel Bonds and Jewish education classes for adults and children represented a successful attempt at integration of Judaism with American social institutions. The center took on the functions of the Sisterhood, the Sunshine Committee, the Sunday School, fund raising and moral education that were all handled by the previous generation. Building improvements were undertaken by the center rather than by the synagogue.

During the 1940’s and 1950’s Judaism became less of a lifestyle difference and more of a different system of cultural and social symbols within an American lifestyle. It was no longer identification with Chevra Agudas Achim which defined the community, but identification with a sense of Jewish community institutionalized in the community center. The lack of second and third generation families in the center is telling of the previously mentioned out-migration from Bristol. The G.I. Bill in particular caused many young families to leave town, as they could not climb any higher in the economic structure of Bristol. Marriage to Jews from outside the town and intermarriage with non-Jews also contributed to this flight.

During the 1950’s the synagogue abandoned its Orthodox rituals in favor of Conservative ones, which paralleled a national pattern as well as that of various Providence synagogues. Women acquired leadership positions in the center and the use of English/Hebrew prayerbooks for the High Holidays marked the movement toward Conservative Judaism. Even with these changes, the center and the synagogue could not compete with the Barrington Jewish Center and other larger Conservative synagogues in the new suburbs of Providence. Several unsuccessful attempts were made to attract new members during this decade.
The 1960’s featured a period of strong growth of the Jewish community around Providence which became a major competitive disadvantage for our synagogue.. Ironically, the distance from Providence had been a major impetus behind the strength of Bristol’s Jewish community since its formation.

.The United Brothers Synagogue ceased to exist as a religious institution between 1962 and 1965. During its dormancy the Levitan sisters, Dora and Lena, became caretakers of the building. Some day-care services were provided, but no Jewish services were held until the next chapter in its long history began in 1975.

Efforts to rebuild a congregation were exerted in the early 1970’s, but did not come to fruition until Nancy Hillman, along with Al and Gloria Brody, combined forces with a youth group from the Barrington Jewish Center and a local Scout troop. St. Michael’s Episcopal Church and St. Mary’s Catholic Church assisted in the restoration process. An organ, paneling and light fixtures were donated anonymously. The re-opening party in 1975 brought back many of the members of the old families from all over the United States.

Over the next 25 years one of the key foundations to the synagogue was its leader William Crausman. Although he was neither ordained nor certified, the congregation referred to him as their Cantor. One of his major strengths as a lay leader was his singing voice. During the late 1970’s he was accompanied on the organ by Bill Gallagher for the Sabbath services and a choir for the High Holidays. These traditions have continued to the present day.

The synagogue’s membership varied between 30 and 45 families during this period. A key year was 1979, when 14 families joined, thereby increasing membership to 35 families. In June 1979 a special ceremony was held to celebrate the 80th anniversary of the synagogue. The descendants of all but two of the charter members were represented.

On July 4th of that year Cantor Crausman delivered the principal address at the town’s morning ceremonies. He noted that “the spires that you see all around you are part of the answer” as to why this day is so special in Bristol. “For a little town we have more houses of worship than any place I have seen.” The parade drew enough national attention to merit a spot on the ABC national evening news.

A recurring theme in the synagogue’s history is its close relationship with these other houses of worship. In May, 1983 the Interfaith Choir led by Joan Roth joined the synagogue’s choir, directed by Bill Gallagher, in a special service at UBS. Cantor Crausman often represented the synagogue in the Interfaith service preceding July 4th.
Hattie Brown was an active member of the Bristol community outside the synagogue, as evidenced by an annual award named after her that remains to this day. When Hattie’s mother passed away in 1983, over 100 citizens who were not members of UBS contributed money to the temple in her memory. 1983 also marked the beginning of Elaine and Bob Kaufman’s almost 20 years as editors of the newsletter. Considering the
geographic distance separating members of the congregation and the lack of a weekly service, the newsletter served as a unifying force.

At the annual meeting in May, 1984 the congregation unanimously voted to amend the by-laws: Article XIV: “From this time forth women shall be called upon to actively participate in the religious ceremonies, during the Sabbath and High Holiday Services, as well as other traditional activities.” According to the May newsletter women will be granted aliyot and ark openings, will be included in minyans and shall read from the Torah.

In 1984 two families joined who would become vital parts of our synagogue during the next two decades: the Glickmans (Marvin and Joan) and the Lipsons (Dr. Moe and Mary). Also during that year organist Bill Gallagher departed to join the priesthood., having served the synagogue since it reopened. At that time we welcomed the new organist and choir director Raymond Buttero, who also performed at Temple Beth El in Providence and at St.Matthews Episcopal in Jamestown.

One of the synagogue’s distinguishing features since its rebirth in 1975 to the present is its openness to interfaith couples. In 1997 Cantor Crausman was quoted in a Providence Journal article as saying “I looked at the congregation one day and decided to fashion a Jewish service that would have meaning to everybody.”.

1988 marked the first of two major building crises when a new employee of Sunshine Oil did not fill our tank which led to no heat for a week. In turn, the water pipes froze and burst, filling the kitchen, vestry and cellar with 50,000 gallons of water. President Jim Williams spearheaded the drive to replace the kitchen.

In the summer of 1990 newly installed President Moe Lipson faced the situation head-on when one of the workmen installing the new kitchen fell through the rotted floor. The contractor then discovered that nearly three quarters of the floor joists and beams long were rotted not only in the kitchen but in the vestry. An exterminator was called in, who determined that powder post beetles had caused the damage. Despite an insurance policy, a five year loan from Citzens Bank needed to be arranged to finance the repairs, which took over a year to complete.

On a more positive note, a new tradition began on the Sunday following services. An adult study group was founded by Dr. Michael Sheff, who led the sessions for many years. They covered many topics and provided a social network as well as education.

The November 8, 1990 issue of the Herald included an article and photograph of the ceremony recognizing our new stain glass windows. The Cantor explained that the temple chose Ruth and Naomi because the “characters are symbols of friendship, devotion, and interfaith relations. “ The other window with Moses holding the Ten Commandments was selected for its “traditional significance”. Marvin and Joan Glickman donated the windows in memory of their late parents, whose plaques were uncovered during the ceremony. President Lipson also commented on the windows, saying that “they represent what the congregation is itself—its general atmosphere, wholeness, commitment an concepts of Judaism, where everyone can be welcome regardless of their religious exposures.” The windows were created by Paul Bernier of Classical Glass in Wakefield.


In 1991 the synagogue welcomed the Schrutt family as new congregants. Barry has been the volunteer caretaker of our synagogue, making sure that the exterior and interior are maintained for our services on a year around basis.

Also in this year we began a new tradition of annual potluck suppers vs. the past method of holding the dinners in restaurants. These meetings combine both social and business needs, as new officers are elected and awards handed out.

In 1991 the temple began a fundraising goal of $35,000, in order to retire the mortgage loan and to establish a permanent building fund for future needs. Fundraising was established by creating a tree of life in the vestry. with donations for the trunk, branches and leaves.

Our connection to the Bristol community was crystal clear on two separate occasions that year. First, the Bristol Jaycees attended a Sabbath service, which concluded with a Q & A session by Michael Sheff, lasting until 11 pm (services traditionally end around 9 pm). In a thank you letter to President Lipson, the Jaycees progam leader, Mary Moreira stated she “had never attended a Jewish service and I am now very pleased that I did…. I think if we could have, we would have stayed up until 4 A.M. speaking about the Jewish religion. Speaking for myself, I will never forget my visit to the United Brothers Synagogue. It was truly a memorable spiritual event in my life and the life of my fellow Jaycees. “ Our role in Bristol’s spiritual life was evident when we hosted the 4th of July
Ecumenical patriotic service for the first time in synagogue history. Cantor Crausman led
the service at St. Michael’s, with eight religious institutions participating.

The May-June newsletter contained a poem written by the editors about the outgoing President Moe Lipson:
From cellar to floors
from walls to doors
carpeting, windows and cleaning chores
from pillar to powder-post beetles
Moe, you’ve done it all!!
We know you are great with animals;
In the past two years we have discovered how special you are with people.

To Be Continued!