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gusta. Abraham Lansberg, a
member in the building sup
ply business, personally con
structed and donated a port
able Ark. The congregation re
ceived an elegant silver yad as
a gift from its most prosperous
member, the patriarch David
Mayer, who despite the fact
that he was not residing in At
lanta at that time, nevertheless
felt a responsibility to his city
and its fledgling Jewish com
munity. For the Religious
School, Aaron Haas made
available his one-room bache
lor quarters which were be
hind his office at 26 Whitehall
Street:
J_,egally, the congregation
came into existence on April
1, 1867, when Attorney Samu-
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el Weil filed a petition in the
Superior Court of Fulton
County for ten men “to be in
corporated as a body politic un
der the name of the Hebrew
Benevolent Congregation of
the City of Atlanta for twenty
years for religious purposes”.
The ten men were “L. Levy,
S. Rosenfeld, J. Fleischel, L.
Rosenfeld, W. Rich, L. Lieber-
man, J. Steinheimer, J. L. Co
hen, A Lansberg, and J. Frank
lin”.
The congregation struggled
along without a rabbi until the
summer of 1869. At that time
it formalized its organizational
structure by beginning a finan
cial ledger (the first record we
have of original members, 74
at that time), and called Rabbi
David Burgheim from Nash
ville, Tenn., to be its first spi
ritual leader. An announce
ment of this in The Israelite,
published in Cincinnati, Ohio,
August 13, 1869, commented:
“Atlanta, it appears, is a grow
ing congregation and Mr. Burg
heim can do a great deal for
them, if they adhere to the
side of reform, which we ex
pect they will.”
Actually, the congregation
was far from Reform as we
know it today, and was not
yet close to a decision on whe
ther or not it would follaw-lhe
tenets of Reform as they were
being formulated then. Serm-
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The Southern IsraeliU