Wikipedia - Benutzerbeiträge [de]

Babylonisches Vokalisationssystem

2013-10-06T05:29:18Z

Bloger: /* See also */

[[File:Bab voc fragment 1.jpg|thumb|400px|alt=A manuscript vocalized with the Babylonian niqqud|Example of Babylonian vocalization]]
[[File:Bab voc fragment 2.jpg|thumb|A document with Babylonian vocalization]]

The '''Babylonian vocalization''' or '''Babylonian pointing''' or '''Babylonian niqqud''' [[Hebrew language|Hebrew]]: {{Hebrew|ניקוד בבלי}}) is a system of [[diacritic]]s ([[niqqud]]) devised by the [[Masoretes]] of [[Babylon]] to add to the consonantal text of the [[Hebrew Bible]] to indicate vowel quality, reflecting the Hebrew of Babylon. The Babylonian system is no longer in use, having been supplanted by the [[Tiberian vocalization]] system.

== History ==
The simple Babylonian vocalization system was created between the 6th and 7th centuries, while the complex system developed later.<ref name="s98">{{Harvcoltxt|Sáenz-Badillos|1993|p=98}}</ref> There is evidence that Babylonian Hebrew had emerged as a distinct dialect by the end of the 9th century.<ref name="s94">{{Harvcoltxt|Sáenz-Badillos|1993|p=94}}</ref> Babylonian Hebrew reached its peak in the 8th to 9th centuries, being used from Persia to Yemen.<ref name="s103">{{Harvcoltxt|Sáenz-Badillos|1993|p=103}}</ref> Under Muslim hedgemony in the 10th century, the main academies disappeared and the Babylonian vocalization was replaced by the [[Tiberian vocalization]].<ref name="s103" /> However, contemporary [[Yemenite Hebrew]] is thought to be the descendent of a variety of Babylonian Hebrew, as represented in the Babylonian system.<ref name="s104">{{Harvcoltxt|Sáenz-Badillos|1993|p=104}}</ref> The first example of the Babylonian vocalization to become known to modern scholars was a codex of the Prophets discovered in 1839 at [[Chufut-Kale]].<ref name="s95">{{Harvcoltxt|Sáenz-Badillos|1993|p=95}}</ref>

== Description ==
The Babylonian vocalization, along with the [[Palestinian vocalization]], are known as the ''superlinear vocalizations'' because they place the vowel graphemes above the consonant letters, rather than both above and below as in the Tiberian system.<ref name="b7">{{Harvcoltxt|Blau|2010|p=7}}</ref> As in the Palestinian vocalization, only the most important vowels are indicated.<ref name="s118">{{Harvcoltxt|Sáenz-Badillos|1993|p=118}}</ref>

Two Babylonian systems developed: an earlier ''simple'' (or ''einfach'', ''E'') system, and a later ''complex'' (or ''kompliziert'', ''K'') system.<ref name="s9798">{{Harvcoltxt|Sáenz-Badillos|1993|pp=97–98}}</ref> The following vowel graphemes were used in the simple system:<ref name="s97">{{Harvcoltxt|Sáenz-Badillos|1993|p=97}}</ref>
{| border="2" cellpadding="4" cellspacing="0" style="margin: 1em 1em 1em 0; background: #f9f9f9; border: 1px #aaa solid; border-collapse: collapse; font-size: 95%;" style="text-align:center;" class="wikitable"
|-
|niqqud with ב
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab patah.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab qamats.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab tsere.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab hirik.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab holam.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab shuruq.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab shwa.jpg|35px]]
|-
|Tiberian analogue
|[[patah]], [[segol]]
|[[qamatz]]
|[[tzere]]
|[[hiriq]]
|[[holam]]
|[[qubutz]], [[shuruq]]
|[[shva]] mobile (shva na)
|-
|value
|{{IPA|/a/}}
|{{IPA|/ɔ/}}
|{{IPA|/e/}}
|{{IPA|/i/}}
|{{IPA|/o/}}
|{{IPA|/u/}}
|{{IPA|/ə/}}
|}
The simple system also has signs corresponding to Tiberian [[dagesh]] and [[rafe]], though not used identically.<ref name="s97" /> Shva quiescens (shva nah) is unmarked.<ref name="s97" />

The complex system may be subdivided into ''perfect'' and ''imperfect'' systems.<ref name="s97" /> The former, unlike the latter, "has special signs for each kind of syllable and uses them consistently."<ref name="s97" /> It marks allophones of /a e i u/, consonant gemination, distinguishes vocalic and consonantal א and ה, and marks shva mobile and quiescens with a single grapheme.<ref name="s9798" />

A number of manuscripts with features indermediate between Tiberian and Babylonian also exist.<ref name="s99">{{Harvcoltxt|Sáenz-Badillos|1993|p=99}}</ref> Later Yemenite manuscripts, using both simple and complex systems, show Yemenite features such as confusion between patah and shva and between tsere and holam.<ref name="s99" />

== Cantillation ==
The Babylonian system uses [[cantillation]] similarly to the Tiberian system.<ref name="s100101">{{Harvcoltxt|Sáenz-Badillos|1993|pp=100–101}}</ref> The oldest manuscripts (which use the simple system) mark only disjunctive accents, do not write the accent over the stressed syllable, and do not mark [[mappiq]], while later manuscripts do.<ref name="s100101" />

==See also==
[[Tiberian vocalization]]

[[Palestinian vocalization]]

[[Niqqud]]

==References==
{{reflist|2}}

== Bibliography ==
* {{cite book|last = Blau|first = Joshua|title = Phonology and Morphology of Biblical Hebrew|year = 2010|publisher = Eisenbrauns|location= Winona Lake, Indiana|isbn=1-57506-129-5|ref=harv}}
* {{cite book|last=Sáenz-Badillos|first=Angel|title=A History of the Hebrew Language|year=1993|publisher=Cambridge University Press|isbn=0-521-55634-1|ref=harv}}

{{Hebrew language}}

[[Category:Hebrew Bible topics]]
[[Category:Hebrew language]]
[[Category:Hebrew alphabet]]

Babylonisches Vokalisationssystem

2013-10-06T05:03:43Z

Bloger: /* See also */

[[File:Bab voc fragment 1.jpg|thumb|400px|alt=A manuscript vocalized with the Babylonian niqqud|Example of Babylonian vocalization]]
[[File:Bab voc fragment 2.jpg|thumb|A document with Babylonian vocalization]]

The '''Babylonian vocalization''' or '''Babylonian pointing''' or '''Babylonian niqqud''' [[Hebrew language|Hebrew]]: {{Hebrew|ניקוד בבלי}}) is a system of [[diacritic]]s ([[niqqud]]) devised by the [[Masoretes]] of [[Babylon]] to add to the consonantal text of the [[Hebrew Bible]] to indicate vowel quality, reflecting the Hebrew of Babylon. The Babylonian system is no longer in use, having been supplanted by the [[Tiberian vocalization]] system.

== History ==
The simple Babylonian vocalization system was created between the 6th and 7th centuries, while the complex system developed later.<ref name="s98">{{Harvcoltxt|Sáenz-Badillos|1993|p=98}}</ref> There is evidence that Babylonian Hebrew had emerged as a distinct dialect by the end of the 9th century.<ref name="s94">{{Harvcoltxt|Sáenz-Badillos|1993|p=94}}</ref> Babylonian Hebrew reached its peak in the 8th to 9th centuries, being used from Persia to Yemen.<ref name="s103">{{Harvcoltxt|Sáenz-Badillos|1993|p=103}}</ref> Under Muslim hedgemony in the 10th century, the main academies disappeared and the Babylonian vocalization was replaced by the [[Tiberian vocalization]].<ref name="s103" /> However, contemporary [[Yemenite Hebrew]] is thought to be the descendent of a variety of Babylonian Hebrew, as represented in the Babylonian system.<ref name="s104">{{Harvcoltxt|Sáenz-Badillos|1993|p=104}}</ref> The first example of the Babylonian vocalization to become known to modern scholars was a codex of the Prophets discovered in 1839 at [[Chufut-Kale]].<ref name="s95">{{Harvcoltxt|Sáenz-Badillos|1993|p=95}}</ref>

== Description ==
The Babylonian vocalization, along with the [[Palestinian vocalization]], are known as the ''superlinear vocalizations'' because they place the vowel graphemes above the consonant letters, rather than both above and below as in the Tiberian system.<ref name="b7">{{Harvcoltxt|Blau|2010|p=7}}</ref> As in the Palestinian vocalization, only the most important vowels are indicated.<ref name="s118">{{Harvcoltxt|Sáenz-Badillos|1993|p=118}}</ref>

Two Babylonian systems developed: an earlier ''simple'' (or ''einfach'', ''E'') system, and a later ''complex'' (or ''kompliziert'', ''K'') system.<ref name="s9798">{{Harvcoltxt|Sáenz-Badillos|1993|pp=97–98}}</ref> The following vowel graphemes were used in the simple system:<ref name="s97">{{Harvcoltxt|Sáenz-Badillos|1993|p=97}}</ref>
{| border="2" cellpadding="4" cellspacing="0" style="margin: 1em 1em 1em 0; background: #f9f9f9; border: 1px #aaa solid; border-collapse: collapse; font-size: 95%;" style="text-align:center;" class="wikitable"
|-
|niqqud with ב
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab patah.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab qamats.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab tsere.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab hirik.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab holam.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab shuruq.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab shwa.jpg|35px]]
|-
|Tiberian analogue
|[[patah]], [[segol]]
|[[qamatz]]
|[[tzere]]
|[[hiriq]]
|[[holam]]
|[[qubutz]], [[shuruq]]
|[[shva]] mobile (shva na)
|-
|value
|{{IPA|/a/}}
|{{IPA|/ɔ/}}
|{{IPA|/e/}}
|{{IPA|/i/}}
|{{IPA|/o/}}
|{{IPA|/u/}}
|{{IPA|/ə/}}
|}
The simple system also has signs corresponding to Tiberian [[dagesh]] and [[rafe]], though not used identically.<ref name="s97" /> Shva quiescens (shva nah) is unmarked.<ref name="s97" />

The complex system may be subdivided into ''perfect'' and ''imperfect'' systems.<ref name="s97" /> The former, unlike the latter, "has special signs for each kind of syllable and uses them consistently."<ref name="s97" /> It marks allophones of /a e i u/, consonant gemination, distinguishes vocalic and consonantal א and ה, and marks shva mobile and quiescens with a single grapheme.<ref name="s9798" />

A number of manuscripts with features indermediate between Tiberian and Babylonian also exist.<ref name="s99">{{Harvcoltxt|Sáenz-Badillos|1993|p=99}}</ref> Later Yemenite manuscripts, using both simple and complex systems, show Yemenite features such as confusion between patah and shva and between tsere and holam.<ref name="s99" />

== Cantillation ==
The Babylonian system uses [[cantillation]] similarly to the Tiberian system.<ref name="s100101">{{Harvcoltxt|Sáenz-Badillos|1993|pp=100–101}}</ref> The oldest manuscripts (which use the simple system) mark only disjunctive accents, do not write the accent over the stressed syllable, and do not mark [[mappiq]], while later manuscripts do.<ref name="s100101" />

==See also==
[[Tiberian vocalization]]

[[Palestinian vocalization]]

==References==
{{reflist|2}}

== Bibliography ==
* {{cite book|last = Blau|first = Joshua|title = Phonology and Morphology of Biblical Hebrew|year = 2010|publisher = Eisenbrauns|location= Winona Lake, Indiana|isbn=1-57506-129-5|ref=harv}}
* {{cite book|last=Sáenz-Badillos|first=Angel|title=A History of the Hebrew Language|year=1993|publisher=Cambridge University Press|isbn=0-521-55634-1|ref=harv}}

{{Hebrew language}}

[[Category:Hebrew Bible topics]]
[[Category:Hebrew language]]
[[Category:Hebrew alphabet]]

Babylonisches Vokalisationssystem

2013-10-06T05:03:21Z

Bloger:

[[File:Bab voc fragment 1.jpg|thumb|400px|alt=A manuscript vocalized with the Babylonian niqqud|Example of Babylonian vocalization]]
[[File:Bab voc fragment 2.jpg|thumb|A document with Babylonian vocalization]]

The '''Babylonian vocalization''' or '''Babylonian pointing''' or '''Babylonian niqqud''' [[Hebrew language|Hebrew]]: {{Hebrew|ניקוד בבלי}}) is a system of [[diacritic]]s ([[niqqud]]) devised by the [[Masoretes]] of [[Babylon]] to add to the consonantal text of the [[Hebrew Bible]] to indicate vowel quality, reflecting the Hebrew of Babylon. The Babylonian system is no longer in use, having been supplanted by the [[Tiberian vocalization]] system.

== History ==
The simple Babylonian vocalization system was created between the 6th and 7th centuries, while the complex system developed later.<ref name="s98">{{Harvcoltxt|Sáenz-Badillos|1993|p=98}}</ref> There is evidence that Babylonian Hebrew had emerged as a distinct dialect by the end of the 9th century.<ref name="s94">{{Harvcoltxt|Sáenz-Badillos|1993|p=94}}</ref> Babylonian Hebrew reached its peak in the 8th to 9th centuries, being used from Persia to Yemen.<ref name="s103">{{Harvcoltxt|Sáenz-Badillos|1993|p=103}}</ref> Under Muslim hedgemony in the 10th century, the main academies disappeared and the Babylonian vocalization was replaced by the [[Tiberian vocalization]].<ref name="s103" /> However, contemporary [[Yemenite Hebrew]] is thought to be the descendent of a variety of Babylonian Hebrew, as represented in the Babylonian system.<ref name="s104">{{Harvcoltxt|Sáenz-Badillos|1993|p=104}}</ref> The first example of the Babylonian vocalization to become known to modern scholars was a codex of the Prophets discovered in 1839 at [[Chufut-Kale]].<ref name="s95">{{Harvcoltxt|Sáenz-Badillos|1993|p=95}}</ref>

== Description ==
The Babylonian vocalization, along with the [[Palestinian vocalization]], are known as the ''superlinear vocalizations'' because they place the vowel graphemes above the consonant letters, rather than both above and below as in the Tiberian system.<ref name="b7">{{Harvcoltxt|Blau|2010|p=7}}</ref> As in the Palestinian vocalization, only the most important vowels are indicated.<ref name="s118">{{Harvcoltxt|Sáenz-Badillos|1993|p=118}}</ref>

Two Babylonian systems developed: an earlier ''simple'' (or ''einfach'', ''E'') system, and a later ''complex'' (or ''kompliziert'', ''K'') system.<ref name="s9798">{{Harvcoltxt|Sáenz-Badillos|1993|pp=97–98}}</ref> The following vowel graphemes were used in the simple system:<ref name="s97">{{Harvcoltxt|Sáenz-Badillos|1993|p=97}}</ref>
{| border="2" cellpadding="4" cellspacing="0" style="margin: 1em 1em 1em 0; background: #f9f9f9; border: 1px #aaa solid; border-collapse: collapse; font-size: 95%;" style="text-align:center;" class="wikitable"
|-
|niqqud with ב
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab patah.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab qamats.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab tsere.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab hirik.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab holam.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab shuruq.jpg|35px]]
|style="font-family: 'david'; font-size:250%" height=40 valign=top| [[File:Bab shwa.jpg|35px]]
|-
|Tiberian analogue
|[[patah]], [[segol]]
|[[qamatz]]
|[[tzere]]
|[[hiriq]]
|[[holam]]
|[[qubutz]], [[shuruq]]
|[[shva]] mobile (shva na)
|-
|value
|{{IPA|/a/}}
|{{IPA|/ɔ/}}
|{{IPA|/e/}}
|{{IPA|/i/}}
|{{IPA|/o/}}
|{{IPA|/u/}}
|{{IPA|/ə/}}
|}
The simple system also has signs corresponding to Tiberian [[dagesh]] and [[rafe]], though not used identically.<ref name="s97" /> Shva quiescens (shva nah) is unmarked.<ref name="s97" />

The complex system may be subdivided into ''perfect'' and ''imperfect'' systems.<ref name="s97" /> The former, unlike the latter, "has special signs for each kind of syllable and uses them consistently."<ref name="s97" /> It marks allophones of /a e i u/, consonant gemination, distinguishes vocalic and consonantal א and ה, and marks shva mobile and quiescens with a single grapheme.<ref name="s9798" />

A number of manuscripts with features indermediate between Tiberian and Babylonian also exist.<ref name="s99">{{Harvcoltxt|Sáenz-Badillos|1993|p=99}}</ref> Later Yemenite manuscripts, using both simple and complex systems, show Yemenite features such as confusion between patah and shva and between tsere and holam.<ref name="s99" />

== Cantillation ==
The Babylonian system uses [[cantillation]] similarly to the Tiberian system.<ref name="s100101">{{Harvcoltxt|Sáenz-Badillos|1993|pp=100–101}}</ref> The oldest manuscripts (which use the simple system) mark only disjunctive accents, do not write the accent over the stressed syllable, and do not mark [[mappiq]], while later manuscripts do.<ref name="s100101" />

==See also==
[[Tiberian vocalization]]
[[Palestinian vocalization]]

==References==
{{reflist|2}}

== Bibliography ==
* {{cite book|last = Blau|first = Joshua|title = Phonology and Morphology of Biblical Hebrew|year = 2010|publisher = Eisenbrauns|location= Winona Lake, Indiana|isbn=1-57506-129-5|ref=harv}}
* {{cite book|last=Sáenz-Badillos|first=Angel|title=A History of the Hebrew Language|year=1993|publisher=Cambridge University Press|isbn=0-521-55634-1|ref=harv}}

{{Hebrew language}}

[[Category:Hebrew Bible topics]]
[[Category:Hebrew language]]
[[Category:Hebrew alphabet]]

Beth-Elohim-Gemeinde

2011-08-01T19:59:20Z

Bloger: /* 1908–1929: New buildings */

{{dablink|This article is about a Jewish congregation founded in 1861 in Brooklyn, New York. For the birthplace of American Reform Judaism, see [[Congregation Kahal Kadosh Beth Elohim]].}}
{{distinguish2|Kahal Kadosh Beth Elohim/Temple Beth Elohim, a [[Williamsburg, Brooklyn]] congregation founded in 1851, which merged with Temple Israel to form [[Union Temple (Brooklyn, New York)]] in 1921}}

{{Infobox religious building
|building_name=Congregation Beth Elohim
|infobox_width=365px
|image=Congregation Beth Elohim building 2.JPG|alt=The front entrance of a hexagonal building capped by a dome is visible, facing a street-corner. The entranceway is framed by large stone columns and flanked by metal seven branched menorahs on each side. There are four wooden doors, one on each side and two in the middle, topped by a large arched stained-glass window. A stone stairway with metal railings on each side leads up from the sidewalk to the doors.
|image_size=330px
|caption= Sanctuary main entrance
|location=274 Garfield Place & Eighth Avenue, [[Park Slope, Brooklyn]], [[New York City]], [[United States]]
|geo=
|latitude=40.671093
|longitude=-73.9742
|religious_affiliation=[[Reform Judaism]]
|district=
|functional_status=Active
|leadership=Senior Rabbi: Andy Bachman Rabbi: Shira Koch Epstein Scholar: Daniel Bronstein Rabbi Emeritus: Gerald I. Weider Cantor: Janet Leuchter
|website=[http://www.congregationbethelohim.org www.congregationbethelohim.org]
|architecture_type=
|architecture_style=Sanctuary: [[Neoclassical architecture|Classical Revival]] Temple House: "Jewish Deco" ([[Romanesque Revival architecture|Romanesque Revival]] and [[Art Deco]])<ref name=Morrone2001p376/>
|facade_direction=Sanctuary: West
|groundbreaking=Sanctuary: 1909 Temple House: 1928<ref name=Morrone2001p376/>
|year_completed=Sanctuary: 1910 Temple House: 1929<ref name=Olitzky1996p228/>
|construction_cost=
|architect=Sanctuary: Simon Eisendrath & B. Horowitz<ref name=Kamil2005p152/> Temple House: Mortimer Freehof & David Levy<ref name=Morrone2001p376/>
|capacity=Sanctuary: 1,200<ref name=TheMainSanctuary/>
|length=
|width=
|width_nave=
|height_max=
|dome_quantity=Sanctuary: 1<ref name=Morrone2001p375/>
|dome_height_outer=
|dome_height_inner=
|dome_dia_outer=
|dome_dia_inner=
|minaret_quantity=
|minaret_height=
|spire_quantity=
|spire_height=
|materials=Temple House: [[Cast stone]]<ref name=Morrone2001p376/>
}}
'''Congregation Beth Elohim''' ({{lang-he-n|בֵּית אֱלֹהִים}}), also known as the '''Garfield Temple''' and the '''Eighth Avenue Temple''', is a [[Reform Judaism|Reform]] [[Judaism|Jewish]] congregation located at 274 Garfield Place and Eighth Avenue, in the [[Park Slope, Brooklyn|Park Slope]] neighborhood of [[Brooklyn]], [[New York]], [[United States]].

Founded in 1861 as a more liberal breakaway from [[Congregation Baith Israel Anshei Emes|Congregation Baith Israel]], for the first 65 years it attempted four mergers with other congregations, including three with Baith Israel, all of which failed. The congregation completed its current [[Neoclassical architecture|Classical Revival]] [[synagogue]] building in 1910 and its "Jewish Deco" ([[Romanesque Revival architecture|Romanesque Revival]] and [[Art Deco]]) Temple House in 1929.<ref name=Morrone2001p376/><ref name=Olitzky1996p228/> These two buildings were [[contributing property|contributing properties]] to the Park Slope [[Historic district (United States)|historic district]], listed as a [[List of New York City Designated Landmarks|New York City Landmark district]] and listed on the [[National Register of Historic Places]].<ref name=ParkSlopeHDDR1973/><ref name=NRHPNomination1979/>

The congregation went through difficult times during the [[Great Depression]], and the bank almost foreclosed on its buildings in 1946.<ref name=Olitzky1996p228/> Membership dropped significantly in the 1930s because of the Depression, grew after [[World War II]], and dropped again in the 1960s and 1970s as a result of demographic shifts.<ref name=Sleeper1989p160/><ref name=TheTempleHouse/> Programs for young children helped draw [[Jew]]ish families back into the neighborhood and revitalize the membership.<ref name=Sleeper1989p160/>

By 2006, Beth Elohim had over 1,000 members,<ref name=Norsen2006/> and, {{As of|2009|lc=on}}, it was the largest and most active Reform congregation in Brooklyn,<ref name=Gersten2009/> the "oldest Brooklyn congregation that continues to function under its corporate name",<ref name=Origins/> and its [[pulpit]] was the oldest in continuous use in any Brooklyn synagogue.<ref name=Bergman2001p314/> In 2009, it was listed by ''[[Newsweek]]'' as one of America's 25 "Most Vibrant" Jewish congregations.<ref name=Newsweek20090404/>

==Early years: Pearl Street==
Congregation Beth Elohim was founded on September 29, 1861 by 41 [[History of the Jews in Germany|German Jews]] at Granada Hall on [[Myrtle Avenue (New York City)|Myrtle Avenue]], members of [[Congregation Baith Israel Anshei Emes|Congregation Baith Israel]] who had become disaffected after they attempted and failed to [[Reform movement in Judaism|reform practice]] there.<ref name=Olitzky1996p226>[[#refOlitzky1996|Olitzky & Raphael (1996)]], p. 226.</ref> The synagogue name was chosen by a vote of the membership, and the services were led by George Brandenstein, who served as [[Hazzan|cantor]], and was paid $150 (today ${{formatnum:{{inflation|US|150|1861|r=-2}}}}) a year.<ref name=Origins>[[#refOrigins|"Origins", Beth Elohim website]].</ref><ref name=Gross1999>[[#refGross1999|Gross (1999)]].</ref> Brandenstein was hired as cantor, not [[rabbi]], because "the congregation believed having a cantor was more important",<ref name=Gross1999/> though in practice he filled both roles.<ref name=Origins/> A ''[[Gabbai|shamash]]'' (the equivalent of a [[Sexton (office)|sexton]] or [[Beadle#Religious beadles|beadle]]) was also hired for $75 a year.<ref name=Gross1999/>

While searching for a permanent location, the congregation continued to meet and hold services at Granada Hall. Men and women sat together, unlike the [[Mechitza#Separate seating in synagogue|traditional separate seating]], and services were conducted in German and [[Hebrew language|Hebrew]].<ref name=TimelessSymbolism>[[#refTimelessSymbolism|"Timeless Symbolism", Beth Elohim website]].</ref> Within a few months, the former Calvary [[Episcopal Church in the United States of America|Protestant Episcopal]] [[church (building)|church]] on Pearl Street, between Nasau and Concord, was purchased for $5,100 (today ${{formatnum:{{inflation|US|5100|1862|r=-3}}}}) and renovated for another $2,000 (today ${{formatnum:{{inflation|US|2000|1862|r=-3}}}}).<ref name=Stiles1870p816>[[#refStiles1870|Stiles (1870)]], p. 816.</ref><ref name=BE18910927>[[#refBE18910927|, ''Brooklyn Eagle'', September 27, 1891]].</ref> The new building was dedicated on March 30, 1862,<ref name=Stiles1870p816/> and the congregation became known as "the Pearl street synagogue".<ref name=BE18821004>[[#refBE18821004|''Brooklyn Eagle'', October 4, 1882]], p. 4.</ref> By 1868, membership had increased to 103, and by 1869, almost 100 students attended the Sunday school.<ref name=TimelessSymbolism/>

Beth Elohim had originally conducted its [[Jewish services|services]] in the traditional manner, but on February 19, 1870 "inaugurated the moderate reform services" instead.<ref name=Stiles1870p816/> In an attempt to stem defections and make the synagogue more attractive to existing and potential members, that same month the congregation purchased, for $55,000 (today ${{formatnum:{{inflation|US|55000|1870|r=-4}}}}), the building of the Central [[Presbyterianism|Presbyterian]] Church on Schermerhorn Street near Nevins Street.<ref name=Stiles1870p816/><ref name=Abelow1937pp23-24>[[#refAbelow1937|Abelow (1937)]], pp. 23–24.</ref> Sufficient numbers of new members did not, however, materialize, and the congregation was forced to give up its new building, forfeit its $4,000 (today ${{formatnum:{{inflation|US|4000|1870|r=-3}}}}) deposit, and return to the Pearl Street building.<ref name=Abelow1937p24>[[#refAbelow1937|Abelow (1937)]], p. 24.</ref> Instead, the Pearl street building was renovated, and an organ and choir added.<ref name=Abelow1937p24/>

Beth Elohim voted to retire Brandenstein in 1882, an action which created some controversy both within the congregation, and among other Brooklyn synagogues. Younger members of the congregation found no specific fault with Brandenstein, but wanted "a change", and succeeded in dismissing him and electing an entirely new board of officers. The final vote was 29 in favor, 21 against, out of a total membership of 53 or 54 (only the male heads of households were counted as members during this era).<ref name=BE18821004/><ref name=BE18840527>[[#refBE18840527|''Brooklyn Eagle'', May 27, 1884]], p. 2.</ref> Solomon Mosche<ref name=Mosche/> was hired to replace Brandenstein.<ref name=Landman1940p546>[[#refLandman1940|Landman (1940)]], p. 546.</ref>

In April 1883, Baith Israel, Beth Elohim, and [[Union Temple (Brooklyn, New York)|Temple Israel]], Brooklyn's three leading synagogues, attempted an amalgamation.<ref name=BE18830407>[[#refBE18830407|''Brooklyn Eagle'', April 7, 1883]], p. 1.</ref> This was the third such attempt; the previous two had failed when the members could not agree on synagogue ritual.<ref name=refBE18830426p1>[[#refBE18830426p1|''Brooklyn Eagle'', April 26, 1883]], p. 2.</ref> The combined congregation, which would purchase new premises, would have 150 members; members would be refunded half the purchase price of the [[pew]]s in their existing buildings.<ref name=refBE18830426p2>[[#refBE18830426p2|''Brooklyn Eagle'', April 26, 1883]], p. 2.</ref> Mosche and the rabbi of Temple Israel were to split the offices of rabbi and cantor: Baith Israel, at the time, had no rabbi.<ref name=refBE18830426p1/> Though this attempt also failed, in the following year the three congregations carried out combined activities, including a picnic and a celebration of the 100th birthday of [[Moses Montefiore]].<ref name=BE18840707>[[#refBE18840707|''Brooklyn Eagle'', July 7, 1884]], p. 4.</ref><ref name=BE18841027>[[#refBE18841027|''Brooklyn Eagle'', October 27, 1884]], p. 1.</ref> Membership at that time still hovered around 50.<ref name=BE18840527/>

Mosche fell ill in 1884, and after being unable to serve for six months, was replaced by 26-year-old William Sparger.<ref name=NYT18840711>[[#refNYT18840711|''The New York Times'', July 11, 1884]], p. 8.</ref> Despite his illness, Mosche lived until age 75, dying on November 3, 1911.<ref name=refAJYearBookV14p125>[[#refAJYearBookV14|''American Jewish Year Book'', Vol. 14]], p. 125.</ref>

Sparger was [[History of the Jews in Hungary|Hungarian]] by birth, a graduate of the [[University of Vienna|Prince Rudolph University of Vienna]], and, according to a contemporary ''[[The New York Times|New York Times]]'' article, "belong[ed] to the extreme liberal school of Hebrew theology".<ref name=NYT18840711/> He introduced changes to the services, including improving the choir, bringing in a new prayer book, adding Friday night services,<ref name=Abelow1937p24/> and the "radical reform" of making the sermon the most important part of the service.<ref name=BE18911025p2>[[#refBE18911025p2|''Brooklyn Eagle'', October 25, 1891]], p. 2.</ref> He appealed to younger congregants, and, under his direction, the synagogue experienced a large increase in attendance.<ref name=BE18911025p2/>

==State Street==
[[File:Beth Elohim 1891.jpg||thumb|upright|170px|State Street building in 1891|alt=A drawing of the facade of a two or three story building obliquely faces the reader. The facade has three bays, and the roof is steeply sloped. The central bay has a large arched recessed entrance-way, with two tall narrow arched windows on top of it, and a rose window on top of them. Along the arch of the entrance-way are the words "Congregation Beth Elohim". The central bay is separated from the side bays by tall narrow rectangular towers, whose peaks match the height of the central peak of the roof. The side bays have one arched window over two smaller arched windows, and at the corners of the building are short narrow rectangular towers.]]
Though more seats had been added to the synagogue by narrowing the aisles,<ref name=Olitzky1996p228>[[#refOlitzky1996|Olitzky & Raphael (1996)]], p. 228.</ref> as a result of Sparger's innovations Beth Elohim outgrew its Pearl Street building, and a new one was sought.<ref name=BE18911025p2/> After a three year search, in 1885 Beth Elohim purchased the building of the Congregational Church at 305 State Street (near Hoyt) for $28,000 (today ${{formatnum:{{inflation|US|28000|1885|r=-4}}}}), and moved in that year.<ref name=Olitzky1996p228/><ref name=NYT18850629>[[#refNYT18850629|''The New York Times'', June 29, 1885]], p. 8.</ref>

In 1891, [[Congregation Emanu-El of New York|Temple Emanu-El]] in [[Manhattan]] offered Sparger a salary larger than Beth Elohim could match, and he moved there.<ref name=BE18911025p3>[[#refBE18911025p3|''Brooklyn Eagle'', October 25, 1891]], p. 2.</ref> Beth Elohim subsequently split the offices of cantor and rabbi, hiring G.<ref name=TaubenhausName/> Taubenhaus as rabbi and the Mauritz Weisskopf as cantor.<ref name=TimelessSymbolism/><ref name=BE18911025p3/>
[[File:Rev Dr G Taubenhaus.jpg||thumb|upright|left|170px|G. Taubenhaus when he was hired as rabbi in 1891|alt=A drawing of an unsmiling man in a formal suit with a clerical collar faces the reader. The man has a receding hairline, parted on the side, a mustache with pointed ends, and is wearing Pince-nez eyeglasses attached by a string on one side. Underneath the image are the words "Rev. Dr. G. Taubenhaus.", all in capital letters.]]
Born in [[Warsaw]], Taubenhaus could read the [[Chumash (Judaism)|Pentateuch]] fluently in Hebrew at age four, and began studying the [[Talmud]] at age six. He attended the "Berlin theological seminary" (likely the [[Hochschule für die Wissenschaft des Judentums]]) for six years. Upon emigrating to the United States, he served at Kehillah
Kodesh Bene Yeshurum in [[Paducah, Kentucky]], [[Temple Israel (Dayton, Ohio)|Temple Israel]] in [[Dayton, Ohio]], and [[Congregation B'nai Israel (Sacramento, California)|Congregation B'nai Israel]] in [[Sacramento, California]], before becoming the rabbi of the Shaari Zedek ("Gates of Hope") synagogue in New York. Differences with the latter congregation led to his resignation there shortly before being hired by Beth Elohim.<ref name=BE18910927/><ref name=BE18911025p3/> Taubenhaus's brother Joseph would be appointed rabbi at Baith Israel, Beth Elohim's parent congregation, in 1893, and another brother, Jacob/[[Jean Taubenhaus]], was a famous French [[chess master]].<ref name=BE18930501>[[#refBE18930501|''Brooklyn Eagle'', May 1, 1893]], p. 10.</ref>

By the time of Taubenhaus's hiring, Beth Elohim was, according to the ''Brooklyn Eagle'', "recognized as the leading Hebrew synagogue of Brooklyn".<ref name=BE18911025p1>[[#refBE18911025p1|''Brooklyn Eagle'', October 25, 1891]], p. 2.</ref> The views of the congregation regarding ''[[kashrut]]'' (the Jewish dietary laws) were by then quite liberal; in 1892, when Hyman Rosenberg was expelled as rabbi of Brooklyn's [[Congregation Beth Jacob Ohev Sholom|Beth Jacob synagogue]] for [[Kosher animals|eating ham]], Taubenhaus stated that he did not believe his congregation would expel him for doing the same.<ref name=BE18921216>[[#refBE18921216|''Brooklyn Eagle'', December 16, 1892]], p. 1.</ref>

In 1895, Samuel Radnitz succeeded Weisskopf as cantor, a role he filled until his death in 1944.<ref name=TimelessSymbolism/>

By the turn of the twentieth century English had replaced German in the services and official minutes, and the second days of [[Jewish holiday|holidays]] eliminated.<ref name=Olitzky1996p228/><ref name=TimelessSymbolism/> The synagogue had 106 members and annual revenues of around $8,000 (today ${{formatnum:{{inflation|US|8000|1900|r=-4}}}}), and its [[Sunday School]] had approximately 300 pupils.<ref name=AJYearBookV2p328>[[#refAJYearBookV2|''American Jewish Year Book'', Vol. 2]], p. 328.</ref>

Taubenhaus left the congregation in 1901, and the following year Alexander Lyons was hired as the congregation's first American-born rabbi.<ref name=NewCentury>[[#refNewCentury|"New Century", Beth Elohim website]].</ref> Lyons went on to serve the congregation for 37 years, until his death in 1939 at the age of 71.<ref name=NYT19390607>[[#refNYT19390607|''The New York Times'', June 7, 1939]], p. 26.</ref>

In 1907, the women's auxiliary was founded; until then, though seating was mixed, women had little say in the running of the synagogue.<ref name=NewCentury/> That year the congregation had 110 member families and annual revenues of $9,259.55 (today ${{formatnum:{{inflation|US|9259.55|1907|r=-4}}}}). The congregational school, which held classes one day a week, had 15 teachers and 200 students.<ref name=AJYearBookV9p262>[[#refAJYearBookV9|''American Jewish Year Book'', Vol. 9]], p. 262.</ref>

==Garfield Place and Eighth Avenue==
===1908–1929: New buildings===
[[File:Congregation Beth Elohim Building.JPG|thumb|240px|Sanctuary exterior|alt=The front entrance of a hexagonal building capped by a dome is visible, facing a street-corner. The entranceway is framed by large stone columns and flanked by metal seven branched menorahs on each side. There are four wooden doors, one on each side and two in the middle, topped by a large arched stained-glass window. A stone stairway with metal railings on each side leads up from the sidewalk to the doors.]]
In 1908, the congregation purchased a {{convert|100|ft|adj=on}} by {{convert|112|ft|adj=on}} lot on the northeast corner of Garfield Place and Eighth Avenue. Plans were made to erect a new synagogue building there with a sanctuary seating 1,500 people, at an anticipated cost of $100,000 (today ${{formatprice|{{inflation|US|100000|1908|r=-5}}}}).<ref name=BE19081007>[[#refBE19081007|''Brooklyn Eagle'', October 7, 1908.</ref> The structure was designed and built by the Manhattan architectural firm of Simon Eisendrath and B. Horowitz (or Horwitz).<ref name=Kamil2005p152>[[#refKamil2005|Kamil & Wakin (2005)]], p. 152.</ref><ref name=BE19081007/> Construction began in 1909<ref name=Morrone2001p376>[[#refMorrone2001|Morrone & Iska (2001)]], p. 376.</ref> and completed in 1910.<ref name=Bergman2001p314>[[#refBergman2001|Bergman (2001)]], p. 314.</ref> Designed in the [[Neoclassicism|Classical Revival]] style,<ref name=Bergman2001p314/> this "monumental example"<ref name=ParkSlopeHDDR1973pxiii>[[#refParkSlopeHDDR1973|Park Slope Historic District Designation Report, 1973]], p. xiii.</ref> of "austere neo-Classical grandeur"<ref name=ParkSlopeHDDR1973pxiv>[[#refParkSlopeHDDR1973|Park Slope Historic District Designation Report, 1973]], p. xiiv.</ref> had five sides, representing the [[Pentateuch|five books of Moses]],<ref name=Bergman2001p314/> a sanctuary that ultimately sat 1,200,<ref name=TheMainSanctuary>[[#refTheMainSanctuary|"The Main Sanctuary", Beth Elohim website]].</ref> and was capped by a saucer [[dome]].<ref name=Morrone2001p375>[[#refMorrone2001|Morrone & Iska (2001)]], p. 375.</ref> The entrance faced the corner of Garfield and Eighth, and carved in stone over it was the Biblical verse fragment "MINE HOUSE SHALL BE AN HOUSE OF PRAYER FOR ALL PEOPLE" ({{bibleverse||Isaiah|56:7|HE}}). The basement held classrooms, an auditorium, and administrative offices, and behind the [[Torah ark]] was a combination Rabbi's study/Board meeting room.<ref name=TheMainSanctuary/> The State Street building was sold to Congregation Mount Sinai.<ref name=Abelow1937p53>[[#refAbelow1937|Abelow (1937)]], p. 53.</ref>

1909 was also the year [[Judah Leon Magnes]] proposed and founded his ''[[American Jewish Committee | Kehilla]]'', a "comprehensive communal organization for the Jews of New York", which operated until 1922.<ref name=Kaufman1999p133>[[#refKaufman1999|Kaufman (1999)]], p. 133.</ref> Lyons opposed its creation, arguing that Jews in New York were too diverse to co-exist in one organization with a single set of standards, that Jews should not organize as Jews for anything except purely religious purposes, and that in any event Reform Judaism was the future and [[Orthodox Judaism]] would not survive. As Lyons put it,
<blockquote>To me Reform Judaism is an irresistible conviction. I believe it to be the religion of the Jewish future, while I regard orthodoxy as a survival that may have a galvanized life now and then, but on the whole is doomed.<ref name=NYT19090314>[[#refNYT19090314|''The New York Times'', March 14, 1909]], p. 6.</ref></blockquote>

By 1919, Beth Elohim had 133 member families. The congregational school, which held classes once a week, had 305 students and 16 teachers.<ref name=refAJYearBookV21p439>[[#refAJYearBookV21|''American Jewish Year Book'', Vol. 21]], p. 439.</ref>

Negotiations to merge with [[Union Temple (Brooklyn, New York)|Union Temple]] (the successor to Temple Israel) were started in 1925. A confirmation vote eventually passed, and the impending merger was announced in the ''[[Brooklyn Eagle]]''. However, younger congregants feared a loss of identity, and forced a withdrawal.<ref name=Abramovitch2001p33>[[#refAbramovitch2001|Abramovitch & Galvin (2001)]], p. 33.</ref>
[[File:Beth Elohim Temple House.jpg|thumb|left|240px|Temple House|alt=The corner of a rectangular six-story building is visible, partially obscured by a tree. The building is clad with slate colored stone, and at the top of the corner facing the viewer is a carving of a man holding stone tablets. The building sides have a row of rectangular windows, a row of arched windows above them, and a row of smaller rectangular windows above those. Much of the building, particularly the lower levels, is obstructed by construction hoarding, which also covers and protects the sidewalk adjacent.]]
Instead, the congregation raised funds for a second building,<ref name=Abramovitch2001p33/> and in 1928–1929 built the six-story Temple House (used for all congregational activities) on the corner opposite the main sanctuary.<ref name=Morrone2001p376/><ref name=Olitzky1996p228/> Designed by Mortimer Freehof and David Levy, the [[cast stone]] building's [[architectural style]] was "Jewish Deco", a mix of [[Romanesque Revival architecture|Romanesque Revival]] and [[Art Deco]] decorative forms that was common in Jewish buildings of the period.<ref name=Morrone2001p376/> Romanesque features included the [[wikt:fenestration|fenestration]]s, while a prominent Art Deco feature was "the figure of [[Moses]] and the [[Tablets of stone|Tablets of Law]], emphasizing the corner of the roof [[parapet]]."<ref name=ParkSlopeHDDR1973p25>[[#refParkSlopeHDDR1973|Park Slope Historic District Designation Report, 1973]], p. 25.</ref> The doorway and balcony at the east end of the building had "a distinctly [[Moorish Revival|Moorish]] flavor, featuring symbolic ornament: the [[Star of David]], the [[Menorah (Temple)|Menorah]], and the [[Lion of Judah]]."<ref name=ParkSlopeHDDR1973p60>[[#refParkSlopeHDDR1973|Park Slope Historic District Designation Report, 1973]], p. 60.</ref> The names of major figures from the ''[[Tanakh]]'' ([[Hebrew Bible]]) were inscribed on the Garfield Place [[facade]], and the Biblical verses "SHOW ME THY WAYS O LORD TEACH ME THY PATHS GUIDE ME" ({{bibleverse||Psalms|25:4–5|HE}}) on the Eighth Avenue facade. The building was also decorated with [[bas-relief]]s of [[Jonah#The story of Jonah|Jonah being swallowed by a great fish]] and [[Chariot#Chariots in the Bible|Babylonian charioteers]].<ref name=Shaw2008>[[#refShaw2008|Shaw (2008)]].</ref> It housed a 125 seat chapel, a large ballroom, social halls, class rooms for the religious school, meeting rooms, administrative offices, a library, handball courts, a gymnasium, and a swimming pool.<ref name=BuildingsTheTempleHouse>[[#refBuildingsTheTempleHouse|"The Temple House", Our Buildings, Beth Elohim website]].</ref>

Lyons took on a number of causes in the 1910s and 1920s. He worked with [[Bishop]] [[David Hummell Greer|David Greer]] and Rabbi [[Stephen Samuel Wise|Stephen Wise]] to expose conditions in [[New York State Tenement House Act|New York's tenements]],<ref name=NYT19100226>[[#refNYT19100226|''The New York Times'', October 26, 1910]], p. 6.</ref> dissociated himself from [[Tammany Hall]] candidates,<ref name=Lyons19131029>[[#refLyons19131029|Lyons (1913)]].</ref> tried to secure a re-trial for [[Leo Frank]],<ref name=NYT19141129>[[#refNYT19141129|''The New York Times'', November 29, 1914]], p. 13.</ref> and opposed some of the views of [[Samuel Gompers]].<ref name=Lyons19200613>[[#refLyons19200613|Lyons (1920)]].</ref> In 1912, Lyons was a founding member of the Eastern Council of Reform Rabbis, an organization of Reform rabbis from the [[Eastern United States]] that was created despite opposition from the [[Central Conference of American Rabbis|Central Conference of Reform Rabbis]].<ref name=NYT19120423>[[#refNYT19120423|''The New York Times'', April 23, 1912]], p. 24.</ref><ref name=NYT19120619>[[#refNYT19120423|''The New York Times'', June 19, 1912]], p. 9.</ref><ref name=NYT19140428>[[#refNYT19140428|''The New York Times'', April 28, 1914]], p. 8.</ref> In 1919 he withdrew from the Brooklyn Victory Celebration Committee (celebrating the [[Allies of World War I|Allied]] victory in [[World War I]]) and asked that his contributed funds be donated instead to the [[Red Cross]]; a large number of committee members eventually resigned in protest over the overt politicization of the event, and its control by [[William Randolph Hearst]].<ref name=NYT19190208>[[#refNYT19190208|''The New York Times'', February 8, 1919]], p. 11.</ref>

===1930s: Landman joins, Great Depression, Lyons dies===
[[Isaac Landman]], a graduate of [[Hebrew Union College]], joined Lyons as rabbi of Beth Elohim in 1931.<ref name=NYT19310530>[[#refNYT19310530|''The New York Times'', May 30, 1931]], p. 2.</ref><ref name=LandmanPapers>[[#refLandmanPapers|"Isaac Landman Papers", University of Illinois at Chicago website]].</ref> Born in Russia in 1880, Landman had come to the United States in 1890. In 1911, with the assistance of [[Jacob Schiff]], [[Julius Rosenwald]], and [[Simon Bamberger]], he founded a Jewish farm colony in [[Utah]], and during [[World War I]] he was "said to be the first Jewish [[Military Chaplain|chaplain]] in the [[United States Army]] to serve on foreign soil". A leader in [[Christian-Jewish reconciliation|Jewish–Christian ecumenism]],<ref name=NYT19460905>[[#refNYT19460905|''The New York Times'', September 5, 1946]], p. 20.</ref> he was editor of ''American Hebrew Magazine'' from 1918, served as the delegate of the Union of American Hebrew Congregations (now [[Union for Reform Judaism]]) to the [[Paris Peace Conference, 1919|1919 Paris Peace Conference]], and in the late 1930s and early 1940s was editor of the new ten volume ''[[Universal Jewish Encyclopedia]]''.<ref name=LandmanPapers/>

Landman had also been a prominent opponent of [[Zionism]]: when, in 1922, the [[United States Congress]] was considering the Lodge–Fish resolution in support of the [[Balfour Declaration of 1917|Balfour Declaration]], Landman and Rabbi [[David Philipson]] had presented the Reform movement's (then) [[Anti-Zionism|anti-Zionist]] position to the [[House Committee on Foreign Affairs]]. Landman also printed many opinions against the resolution and Zionism in his ''American Hebrew Magazine''.<ref name=Cohen2003p68>[[#refCohen2003|Cohen (2003)]], p. 68.</ref> The bill was eventually unanimously supported by both houses of Congress,<ref name=Reich2007p206>[[#Reich2007|Reich (2007)]], p. 206.</ref> and approved by [[President of the United States|President]] [[Warren G. Harding|Harding]].<ref name=Time19320404>[[#refTime19320404|''Time magazine'', April 4, 1932]].</ref>

During the [[Great Depression]] synagogue membership decreased significantly; experiencing financial difficulties,<ref name=Olitzky1996p228/> the congregation stopped paying its mortgage.<ref name=TheTempleHouse>[[#refTheTempleHouse|"The Temple House", Beth Elohim website]].</ref> Nevertheless, Beth Elohim was not completely moribund; in 1931 it opened its Academy of Adult Jewish Education, which "offered courses in Bible, religion and contemporary Jewish life", and operated throughout the Depression.<ref name=Landman1940p546/> By 1937 the congregation had elected Lyons "rabbi for life".<ref name=Abelow26>[[#refAbelow1937|Abelow (1937)]], p. 26.</ref>

In 1938 Lyons made common cause with Thomas Harten, the black pastor of Holy Trinity Baptist Church. Speaking to a mixed black–Jewish audience at the church, Lyons informed the listeners that he was planning to attend the second [[Joe Louis versus Max Schmeling]] [[boxing]] match in order to protest [[Adolf Hitler]]'s "view that a bout between a German and a Negro was improper". Lyons denounced the [[Nazism and race|Nazi racial ideas]], which he noted discriminated against blacks as well as Jews, and encouraged the audience to boycott all German-made goods until "Hitler comes to his senses".<ref name=Erenberg2006p102>[[#refErenberg2006|Erenberg (2006)]], p. 102.</ref>

Lyons died the following year,<ref name=NYT19390607/> and Landman served as sole rabbi.<ref name=TheTempleHouse/> After his death, the Central Conference of American Rabbis described Lyons as the "dean of the Brooklyn rabbinate from the point of view of service".<ref name=CCAR1939>[[#refCCAR1939|''Yearbook of the Central Conference of American Rabbis'', 1939]], p. 301.</ref>

===World War II and aftermath: Sack joins, Landman dies===
The synagogue's fortunes improved in the 1940s, but in 1946, its bank threatened to foreclose on its buildings, in anticipation of their sale to the local [[Roman Catholicism|Catholic]] [[diocese]],<ref name=Olitzky1996p228/> as the congregation had not paid the mortgage in many years.<ref name=TheTempleHouse/> The congregation succeeded in convincing the bank to re-negotiate its mortgage,<ref name=Olitzky1996p228/> and reduce the outstanding loan, and Max Koeppel led a drive to pay it off completely.<ref name=TheTempleHouse/>

Eugene Sack, the father of [[United States Court of Appeals for the Second Circuit|Second Circuit Court of Appeals]] [[judge]] [[Robert D. Sack]],<ref name=Zauderer2008>[[#refZauderer2008|Zauderer (2008)]].</ref> joined Landman as rabbi in 1946.<ref name=TheTempleHouse/> While serving as assistant rabbi of [[Congregation Rodeph Shalom (Philadelphia, Pennsylvania)|Congregation Rodeph Shalom of Philadelphia]], Sack had been instrumental in the founding of the Reform movement's [[North American Federation of Temple Youth|National Federation of Temple Youth]] in 1939,<ref name=District5History>See [[#refDistrict5History|District 5 history]] and [[#refDistrict5HistoryCont|District 5 History (continued)]], Women of Reform Judaism Atlantic District website.</ref> and had presented a paper at its first biennial convention.<ref name=Zeidman2007pp4-5>[[#refZeidman2007|Zeidman (2007)]], pp. 4–5.</ref> Starting in 1943 he spent 18 months in the [[Pacific Theater of Operations]] of [[World War II]] as an [[Chaplain Corps (United States Army)|army chaplain]]; at one point he had to substitute peach juice for [[Passover#Four cups of wine|Passover wine]].<ref name=Zauderer2008/><ref name=Bronstein2007>[[#refBronstein2007|Bronstein (2007).]]</ref>

Sack had also previously been involved in anti-Zionist efforts amongst the Reform rabbinate. In 1942 the Central Conference of American Rabbis had abandoned its former anti-Zionist stance, and adopted a resolution favoring the creation of a Jewish army in Palestine, to fight alongside other [[Allies of World War II|Allied armies]], and under Allied command.<ref name=Kolsky1992p42>[[#refKolsky1992|Kolsky (1992)]], p. 42.</ref> Sack and other prominent Reform rabbis opposed this; meeting on March 18, 1942, they agreed "there was a need to revitalize Reform Judaism, to oppose Jewish nationalism, and to publicize their point of view".<ref name=Kolsky1992p45>[[#refKolsky1992|Kolsky (1992)]], p. 45.</ref> They planned "for a meeting of non-Zionist Reform Rabbis to discuss the problems that confront Judaism and Jews in the world emergency", to be held in [[Atlantic City]].<ref name=Kolsky1992p46>[[#refKolsky1992|Kolsky (1992)]], p. 46.</ref> 36 rabbis eventually attended the two-day conference on June 1, 1942, including Beth Israel's Landman.<ref name=Kolsky1992p49>[[#refKolsky1992|Kolsky (1992)]], p. 49.</ref> The conference led to the formation of the anti-Zionist [[American Council for Judaism]], "the only American Jewish organization ever formed for the specific purpose of fighting Zionism and opposing the establishment of a Jewish state in Palestine."<ref name=Kolsky1992pix>[[#refKolsky1992|Kolsky (1992)]], p. ix.</ref>

Landman died suddenly in 1946,<ref name=LandmanPapers/><ref name=NYT19460905/> leaving Sack to head Beth Elohim alone; Sack would eventually serve as rabbi for 35 years.<ref name=TheTempleHouse/> Richard Harvey also joined as cantor in the 1940s;<ref name=TheTempleHouse/> he would serve until his death in the 1970s.<ref name=AnotherRenaissance/>

After the war, Beth Elohim allowed women to become full members, granting them full voting privileges and allowing them to hold office. The congregation subsequently elected Jeanette Marks as a trustee. At this time the origins of the membership began to change, as Jews of Eastern European descent started joining the congregation.<ref name=TheTempleHouse/>

In the late 1940s the central vault ceiling of the main sanctuary cracked, and had to be repaired. At that time the pulpit was also rebuilt, so that the rabbi and cantor had separate pulpits. Underneath the sanctuary ran an underground stream which would regularly overflow, leading to flooding problems. The flooding was fixed in the 1950s with the installation of [[check valve]]s, and a concrete slab floor was installed. Though the intent was to provide usable space in the basement, it was rarely used.<ref name=TheMainSanctuary/>

By 1953, Beth Elohim had grown to over 700 families, and the religious school had over 550 students.<ref name=Olitzky1996p228/> In the 1960s, however, membership began to decline, as young families moved to the suburbs.<ref name=TheTempleHouse/>

===1970s–2000s: Decline, Weider joins, re-birth===
[[File:Congregation Beth Elohim interior 1.JPG|thumb|240px|Sanctuary interior|alt=The back of a wide, two to three-story room is visible. Four visible rows of wooden pews lead to the back wall, which has three sets of double doors at its center. A second-floor balcony which projects partway into the sanctuary holds more wooden pews. The back wall has two large arched stained-glass windows visible, and two smaller rectangular ones one each side of the doors. The ceiling is arched, with elaborate chandeliers with Star-of-David shapes hanging from it.]]
In 1970, the congregation again encountered difficulties, "faced with dwindling membership and bleak prospects". The members, however, created one of the earliest [[nursery school]]s in the neighborhood, which, along with the Brownstone Revival movement in Park Slope, helped draw Jewish families back into the temple and revitalize the membership.<ref name=Sleeper1989p160>[[#refSleeper1989|Sleeper (1989)]], p. 160.</ref><ref name=RabbiGeraldIWeider>[[#refRabbiGeraldIWeider|"Rabbi Emeritus Gerald I Weider", Beth Elohim website]].</ref> One of those young families was that of Gerald I. Weider, a young rabbi who joined the synagogue's staff in 1978.<ref name=Gross1999/><ref name=AnotherRenaissance>[[#refAnotherRenaissance|"Another Renaissance - The 1970s'", Beth Elohim website]].</ref><ref name=RabbiGeraldIWeider/>

A native of [[the Bronx]], Weider graduated from [[Rutgers University]], and was ordained at Hebrew Union College in Cincinnati in 1973 (he would be granted a Doctor of Divinity degree by Hebrew Union College in 1998). Before joining Beth Elohim, he served as Assistant Rabbi of [[Temple Ohabei Shalom (Brookline, Massachusetts)|Temple Ohabei Shalom]] of Brookline, Massachusetts, and as the Associate Rabbi of [[Washington Hebrew Congregation]] in Washington, D.C. At Beth Elohim, he focused on programming and services for urban Jewish families.<ref name=RabbiGeraldIWeider/> Under his leadership, Beth Elohim opened after–school and early childhood centers in 1978, and a day camp the following year,<ref name=Olitzky1996p229>[[#refOlitzky1996|Olitzky & Raphael (1996)]], p. 229.</ref> all housed in the Temple House.<ref name=BuildingsTheTempleHouse/>

The 1970s also saw a return to more traditional practices in the service, under Weider's guidance. Some members began wearing [[kippah|head coverings]] in the sanctuary, some Hebrew prayers were added to the Sabbath service, and the Reform movement's new [[High Holy Days]] prayer book ''The Gates of Repentance'' was adopted.<ref name=AnotherRenaissance/> The synagogue building and Temple House were [[contributing property|contributing properties]] to the Park Slope [[Historic district (United States)|historic district]], which was listed as a [[List of New York City Designated Landmarks|New York City Landmark district]] in 1973, and added to the [[National Register of Historic Places]] in 1980.<ref name=ParkSlopeHDDR1973>[[#refParkSlopeHDDR1973|Park Slope Historic District Designation Report, 1973]], pp. xiii, xiv, 25, 60.</ref><ref name=NRHPNomination1979>[[#refNRHPNomination1979|Park Slope Historic District, NRHP Registration Form, July 24, 1979]], Section 7, p. 6.</ref>
[[File:Rabbi Gerald Weider - 25thAnniversaryPhoto.jpg|thumb|left|Gerald Weider at his 25th anniversary as senior rabbi|alt=A gray-haired man with a full mustache faces the viewer, wearing a large skullcap, round wire-rimmed glasses, black suit with white shirt and patterned tie, and a full white prayer shawl with light gray stripes. On a table before him is an open Torah scroll; his left hand rests on one side of the scroll, and his right hand holds a silver pointer pointed at the words written on the scroll. A wall and part of a closed Torah ark are visible behind him.]]
In 1985, Weider and Beth Elohim, in cooperation with the rabbis of the [[Park Slope Jewish Center]] and [[Congregation Baith Israel Anshei Emes]], proposed opening a liberal [[Jewish day school]] in Brooklyn. Though housed at Beth Elohim, it would not be affiliated with any specific Jewish movement, and was intended for children from all branches of Judaism.<ref name=KaneStreetJournal44/> Planning began in earnest in 1994; the school was modeled on New York's [[Abraham Joshua Heschel School]], as an outgrowth of Beth Elohim's [[Preschool education|preschool program]]. The intent was to start with only first grade in 1995, but extend to eighth grade by 2000.<ref name=KaneStreetJournal44>[[#refKaneStreetJournal44|Kane Street Synagogue Journal, Issue 44, November 3, 2006]].</ref><ref name=DaySchool1>[[#refDesantis1994|Desantis (1994)]]. See also [[#refOlitzky1996|Olitzky & Raphael (1996)]], p. 229.</ref> At the time Beth Elohim had approximately 500 member families and 141 children in the preschool.<ref name=DaySchool1/> The school opened in 1995, and continued for three years, growing to 38 students, before moving to new premises and becoming independent under the name "Hannah Senesh Community Day School".<ref name=KaneStreetJournal44/><ref name=DaySchool2>See [[#refHannahSenneshSchool|"School History", Hannah Senesh Community Day School website]], [[#refLevy2005|Levy (2005)]], and [[#refGeorge1997|George (1997)]].</ref>

In the 1980s and 1990s Beth Elohim's buildings were repaired and refurbished a number of times. The sanctuary ceiling cracked in the early 1980s, and services were held in Temple House for a time. The congregation mounted a "Save our Sanctuary" campaign in 1982, and repaired the ceiling.<ref name=ContinuedGrowth>[[#refContinuedGrowth|"Continued Growth - The 1980's", Beth Elohim website]].</ref> In the 1980s Beth Elohim also refurbished the Moses stained glass window, and painted the main sanctuary.<ref name=TheMainSanctuary/> The congregation restored and renovated its buildings in 1990,<ref name=Olitzky1996p228/> and in 1992 did emergency restoration work to the facade of Temple House and restored the pews.<ref name=ContinuedGrowth/> In 1997 the synagogue began its "Kadimah Capital Campaign", which was intended to raise funds to repair and renovate the buildings.<ref name=TheMainSanctuary/> By 1999, the congregation had restored Temple House's facade, rebuilt the collapsed Garfield St. entrance, made entry into the synagogue handicapped accessible, added a multipurpose space and classrooms in the basement of the sanctuary, and planned to add a fifth floor for more classrooms.<ref name=1999restoration>See [[#refGross1999|Gross (1999)]] and [[#refTheMainSanctuary|"The Main Sanctuary", Beth Elohim website]]. The fifth floor was never built.</ref> That year Sack (by then Rabbi Emeritus) died;<ref name=NYT19990613>[[#refNYT19990613|''The New York Times'', June 13, 1999]].</ref> the year before his death his son, Robert, at his induction as a Second Circuit judge, had described his father as "the most open minded man he had ever known".<ref name=Zauderer2008/>

Janet Leuchter joined as cantor in 2001. A native of Vineland, New Jersey, and 1999 graduate of Hebrew Union College, she had previously served as cantor of Temple Avodah in Oceanside, New York.<ref name=Cantor>[[#refCantor|"Cantor & Music", Beth Elohim website]].</ref>

===Weider retires, events since 2006===
Weider retired as senior rabbi in 2006, after 28 years of service. He was succeeded by [[Andy Bachman]].<ref name=NussbaumCohen2006>[[#refNussbaumCohen2006|Nussbaum Cohen (2006)]].</ref> At that time, Beth Elohim had over 1,000 members.<ref name=Norsen2006>[[#refNorsen2006|Norsen (2006)]].</ref> In 2007, the synagogue was a winner of the [[Union for Reform Judaism]]'s Congregation of Learners award for medium size synagogues, for "those synagogues that provide an exceptional environment of varied and comprehensive learning opportunities and have imbued their synagogue communities with a culture of learning".<ref name=URJLearners2007>[[#refURJLearners2007|Union for Reform Judaism, "Congregation of Learners, Best Practices in Adult Study" (2007)]], p. 7.</ref>
[[File:Congregation Beth Elohim interior 2.JPG|thumb|right|240px|Sanctuary interior|alt=The front of a wide, two to three-story room is visible. Five rows of wooden pews narrow to three as they approach the front wall, which has a large protruding wooden Torah ark at its center. To the left of the ark is a large, arched stained-glass window. The edge of a second-floor balcony which projects partway into the sanctuary is visible on the left side of the picture. The ceiling is arched, with multi-paned stained-glass windows in it, and elaborate chandeliers with Star-of-David shapes hanging from it.]]
In April 2009, Beth Elohim was listed by ''[[Newsweek]]'' as one of America's 25 "Most Vibrant" Jewish congregations.<ref name=Newsweek20090404>[[#refNewsweek20090404|''Newsweek'', April 4, 2009]].</ref> In September of that year, just four days before [[Yom Kippur]], a part of the sanctuary ceiling collapsed. No-one was hurt, but the sanctuary had to be closed. The nearby Old First Reformed Church—with which Beth Elohim had had close ties since the 1930s—offered its premises for the holiday (Sunday night and Monday), and accommodated over 1000 worshipers.<ref name=McLaughlin2009>[[#refMcLaughlin2009|McLaughlin (2009)]].</ref> The day before the holiday, the synagogue was picketed by members of the [[Westboro Baptist Church]], who shouted antisemitic and anti-gay slogans.<ref name=Muessig2009>[[#refMuessig2009|Muessig (2009)]].</ref>

{{As of|2009}}, Beth Elohim was the largest and most active Reform congregation in Brooklyn,<ref name=Gersten2009>[[#refGersten2009|Gersten (2009)]].</ref> the "oldest Brooklyn congregation that continues to function under its corporate name",<ref name=Origins/> and its [[pulpit]] was the oldest in continuous use in any Brooklyn synagogue.<ref name=Bergman2001p314/> Prominent members included [[United States Senate|U.S. Senator]] [[Chuck Schumer]].<ref name=McLaughlin2009/> The rabbis were Andy Bachman and Shira Koch Epstein, the congregational scholar was Rabbi Daniel Bronstein, the rabbi emeritus was Gerald Weider, and the cantor was Janet Leuchter.

Epstein, born in the Bronx and raised in [[New Milford, Connecticut]], attended [[Wesleyan University]] and Hebrew Union College, and served as the coordinator of the Institute for Reform Zionism.<ref name=RabbiShiraKochEpstein/> In 2008 she was a member of "Rabbis for Obama", a [[Jewish religious movements|cross-denominational]] group of more than 300 American rabbis supporting [[Barack Obama]]'s [[Barack Obama presidential campaign, 2008|2008 presidential campaign]].<ref name=Fingerhut2008>[[#refFingerhut2008|Fingerhut (2008)]].</ref>

Bronstein, a native of [[Chicago]], received a [[Bachelor of Arts|B.A.]] from the [[University of Wisconsin System|University of Wisconsin]], an [[Master of Arts (postgraduate)|M.A.]] from [[Brandeis University]], graduated from Hebrew Union College in 1996, and completed a PhD in Jewish history at the [[Jewish Theological Seminary of America]] in February 2009.<ref name=RabbiDanielBronstein>[[#refRabbiDanielBronstein|"Rabbi Daniel Bronstein", Beth Elohim website]].</ref> He has seen every episode of [[Star Trek]].<ref name=Keys2006>[[#refKeys2006|Keys (2006)]].</ref>

Bachman, a graduate of [[University of Wisconsin–Madison]] with a 1996 rabbinic ordination from Hebrew Union College, became the Beth Elohim's first new senior rabbi in 25 years on October 25, 2006.<ref name=Norsen2006/> Before becoming senior rabbi he had previously been an educator there from 1993 to 1998.<ref name=Norsen2006/> An advocate of more traditionalism in the Reform movement, in 2002 he started a small, more traditional, [[Hebrew language|Hebrew]]-focused spinoff [[minyan|prayer group]] at Beth Elohim,<ref name=NussbaumCohen2002>[[#refNussbaumCohen2002|Nussbaum Cohen (2002)]].</ref> and has spoken in favor of a more traditional liturgy.<ref name=Lando2007>[[#refLando2007|Lando (2007)]].</ref> Bachman and his wife, Rachel Altstein, have been instrumental in bringing 20 and 30 year-olds into the synagogue, and in December 2007, Bachman was named one of ''[[The Forward]]'''s "Forward 50".<ref name=Forward50-2007>[[#refForward50-2007|''The Forward'', December 12, 2007]].</ref> In 2008 he was a regular contributor to the [[Washingtonpost.Newsweek Interactive]] website.<ref name=OnFaith>[[#refOnFaith|Andy Bachman, On Faith website]].</ref>
{{clear}}
==Notes==
{{reflist|colwidth=29em|refs=
<ref name=Mosche>Sources give different names for Mosche:
*The [[#refAJYearBookV14|''American Jewish Year Book'', Vol. 14]], p. 125 and [[#refLandman1940|Landman (1940)]], p. 546 refer to him as "Solomon Mosche".
*The ''[[Brooklyn Eagle]]'' ([[#refBE18820917|September 17, 1882]], p. 6, [[#refBE18830426p1|April 26, 1883]], p. 2, [[#refBE18840527|May 27, 1884]], p. 2) and [[#refAbelow1937|Abelow (1937)]], p. 24 refer to him as "the Rev. S. Moshe".
*[[#refNYT18840711|''The New York Times'', July 11, 1884]], p. 8 refers to him as "the Rev. Mr. Mosher".
</ref>
<ref name=RabbiShiraKochEpstein>See [[#refRabbiShiraKochEpstein|"Rabbi Shira Koch Epstein", Beth Elohim website]] and [[#refARZA|"IRZ – The ARZA Institute for Reform Zionism", Association of Reform Zionists of America website]].
</ref>
<ref name=TaubenhausName>Sources give different first names for Taubenhaus:
* Contemporary newspaper accounts generally refer to him as "Dr. G. Taubenhaus" (e.g. [[#refNYT18971006|''The New York Times'', October 6, 1897]], p. 5, [[#refBE18921216|''Brooklyn Eagle'', December 16, 1892]], p. 1), and [[#refAbelow1937|Abelow (1937)]], p. 18 refers to him as "Rabbi G. Taubenhaus". His 1900 work [[#refTaubenhaus1900a|''Echoes of Wisdom'']], refers to him simply as "G. Taubenhaus".
* His [[#refTaubenhaus1900b|1900]] / [[#refTaubenhaus1918|1918]] translation of the Talmud tractate Aboth, some contemporary accounts (e.g. [[#refNYT18980223|''The New York Times'', February 23, 1898]], p. 7), the [[#refAJYearBookV7|''American Jewish Year Book'', Vol. 7]], p. 108, and his wife's obituary ([[#refNTY19600806|''The New York Times'', August 6, 1960]], p. 19), refer to him as "Godfrey".
* Some contemporary accounts refer to him as "Gottheil" (e.g. [[#refBE18911025p1|''Brooklyn Eagle'', October 25, 1891]], p. 2. [[#refBE19001124|''Brooklyn Eagle'', November 24, 1900]], p. 5), as does a later Beth Elohim rabbi, Isaac Landman, in his ''Universal Jewish Encyclopedia'' ([[#refLandman1940|Landman (1940)]], p. 546).
* [[#refTimelessSymbolism|"Timeless Symbolism", Beth Elohim website]] refers to him as "George".
* His [[#refTaubenhaus1900b|1900]] / [[#refTaubenhaus1918|1918]] translation of the Talmud tractate Aboth also refers to him by his Hebrew name "Shayah" (there transliterated as "Shajah").
</ref>
}}

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*"Fine Temple to be Erected by Beth Elohim Congregation"], ''[[Brooklyn Eagle]]'', October 7, 1908, Picture and Sporting Section.
;New York Times, no byline.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9D02E5DC143FE533A25752C1A9619C94659FD7CF "City and Suburban News; New-York. Brooklyn. Westchester County. New-Jersey."]}}, ''[[The New York Times]]'', July 11, 1884, p. 8.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9A00E3DA1439E533A2575AC2A9609C94649FD7CF "City and Suburban News.; New-York. Brooklyn. Long Island."]}}, ''[[The New York Times]]'', June 29, 1885, p. 8.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?&res=9B00E1DB1330E333A25755C0A9669D94669ED7CF "Jews' Greatest Fast Day. The Day of Atonement Inaugurated with Impressive Services Throughout the City"]}}, ''[[The New York Times]]'', October 6, 1897, p. 5.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9F0DE7D91638E433A25750C2A9649C94699ED7CF "Gibier -- Hoen"]}}, ''[[The New York Times]]'', February 23, 1898, p. 7.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9F0DE7D8173EE033A25757C1A9659C946897D6CF "Rabbi Lyons Urges Reform Judaism; Orthodoxy, Brooklyn Preacher Says, Is Doomed – Opposes New Jewish Federation. AMERICANS FIRST, HE SAYS Conspicuous American Loyalty the Best Defense Against Intolerance – Strictly Jewish Movements a Mistake."]}}, ''[[The New York Times]]'', March 14, 1909, p. 6.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9E04E0D91539E433A25755C2A9649C946196D6CF "Preachers Expose Tenement Evils; Bishop Greer and Rabbis Wise and Lyons Find Rooms Overcrowded Dark, Unsanitary."]}}, ''[[The New York Times]]'', February 26, 1910, p. 6.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9F02E2D81231E233A25750C2A9629C946396D6CF "Rabbis Convene Here. Form Organization In the Interests of Liberal Judaism"]}}, ''[[The New York Times]]'', April 23, 1912, p. 24.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9F02E7D71F31E233A2575AC1A9609C946396D6CF "Eastern Rabbis Reply.; Answer Central Conference on Scope of Their Work"]}}, ''[[The New York Times]]'', June 19, 1912, p. 9.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9D00E6DE173AE633A2575BC2A9629C946596D6CF "Jewish College Center.; Reform Rabbis Adopt Suggestion for Young Men's Association."]}}, ''[[The New York Times]]'', April 28, 1914, p. 8.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9A03E5D71738E633A2575AC2A9679D946596D6CF "Retry Leo Frank, Says Rabbi Lyons; Necessary to Vindicate Courts from Charge of Yielding to Prejudice and Passion."]}}, ''[[The New York Times]]'', November 29, 1914, p. 13.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9A04E7DF1139E13ABC4053DFB4668382609EDE "More Members Quite Committee; A.J. O'Keefe, One of the Executive Board, Sends His Resignation to Riegelmann."]}}, ''[[The New York Times]]'', February 8, 1919, p. 11.
*"Landman Takes New Post.; Jewish Editor Will Also Be Rabbi of a Brooklyn Congregation.", ''[[The New York Times]]'', May 30, 1931, p. 2.
*"Rabbi Lyons, 71, Brooklyn Leader; Sought Cooperation Between Christians and Jews--Dies in His Residence Aided St. John Cathedral Civic Worker and Promoter of World Peace--With 8th Ave. Temple for 37 Years", ''[[The New York Times]]'', June 7, 1939, p. 29.
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*"Taubenhaus-Carrie", ''[[The New York Times]]'', August 6, 1960, p. 19.
*[http://query.nytimes.com/gst/fullpage.html?res=9F0CE5D81F30F930A25755C0A96F958260 "Sack, Eugene J., Rabbi."], ''[[The New York Times]]'', June 13, 1999.
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*[http://www.congregationbethelohim.org/index.php/History/Origins.html "Origins"], Beth Elohim website. Accessed August 8, 2010.
*[http://www.congregationbethelohim.org/index.php/History/Timeless-Symbolism.html "Timeless Symbolism"], Beth Elohim website. Accessed August 8, 2010.
*[http://www.congregationbethelohim.org/index.php/History/New-Century.html "New Century"], Beth Elohim website. Accessed August 8, 2010.
*[http://www.congregationbethelohim.org/index.php/History/The-Temple-House.html "The Temple House"], Beth Elohim website. Accessed August 8, 2010.
*[http://www.congregationbethelohim.org/index.php/History/Another-Renaissance-The-1970-s.html "Another Renaissance - The 1970s'"], Beth Elohim website. Accessed August 8, 2010.
*[http://www.congregationbethelohim.org/index.php/History/Continued-Growth-The-1980-s.html "Continued Growth - The 1980's"], Beth Elohim website. Accessed August 8, 2010.
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{{refend}}

==External links==
{{commonscat}}
{{refbegin}}
*[http://www.congregationbethelohim.org Congregation Beth Elohim website]
*[http://www.andybachman.com/ Rabbi Andy Bachman's website]
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9E07E4DA1738E533A25752C3A9639C94679FD7CF "Rebuking narrow-mindedness"]}}, summary of a sermon given by Rabbi William Sparger of Congregation Beth Elohim, in ''[[The New York Times]]'', May 31, 1886, p. 2.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9A01E0D81F39E433A25754C0A9669D94669ED7CF "The Day of Atonement; Jews, Rich and Poor Alike, Spend the Day in Fasting and Prayer."]}}, summary of a sermon given by Rabbi G. Taubenhaus of Congregation Beth Elohim, in ''[[The New York Times]]'', October 7, 1897, p. 7.
*{{PDFlink|1=[http://query.nytimes.com/mem/archive-free/pdf?res=9B01E6DD1E3DEE32A25751C1A9669D946397D6CF "Sweeping Dust Into the Air."]}}, letter to the editor by Rabbi Alexander Lyons of Congregation Beth Elohim, in ''[[The New York Times]]'', October 12, 1902, p. 6.
{{refend}}

{{featured article}}

{{DEFAULTSORT:Beth Elohim}}
[[Category:19th-century synagogues]]
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[[Category:Historic district contributing properties]]
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[[Category:Religious organizations established in 1861]]
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[[fi:Congregation Beth Elohim]]