synonymous with the word "Reform." Sixteen years earlier, Shaarai Torah Synagogue, the newest shul on the East Side, advertised itself as "modern" while maintaining a traditional Orthodox format. What the west-side founders were looking forwas a synagogue that would allow its members to observe the basic tenets of traditional Judaism while permitting them more time for secular activities. For almost two decades following the creation of the new synagogue, there would be considerable infighting between the liberal members of the board and the more conservative members of the congregation over the religious affiliation of the institution.
A Temporary Home
In 1921 a service was held in a room above Easton's, a tea room on the corner of Pleasant and Main Streets. The prayerbook was the traditional siddur; the service, Orthodox. About fifty persons attended. The group chose a name for their new assembly: Worcester Modern Congregation . The following yearthey rented a house at 22 Suburban Road, added the title West Side Community House to their letterhead,and were satisfied that, for the time being, their new congregation had found a home. David B. Isenberg was elected president, a position he held for fourteen years. Vice-presidentwas Charles Putnam; treasurer, Samuel Kunin; and secretary, Jacob Arnold.
A committee was established to hire a temporary rabbi and cantor for the High Holy Days, and to house them with members. At this time the congregation had no interest in a permanent rabbi, nor even in a permanent house of worship. The chief functionof the building on Suburban Road was to serve as a Community House and—most importantly—as a religious school for the children of its members. Annual dues in 1922 were set at $25 for membership, $60 for Hebrew School. Seventy-five children were enrolled in the Sunday School and twenty-nine in the Hebrew School. Fo rmany years to come, the cost of maintaining an educational program would play havoc with the budget of the young congregation. Several times over the next few years the program would be in danger of cancellation, only to be saved by emergency out-of-pocket contributions from the members.
The Board
By mid-1922 new by-laws had been written and accepted, new officers elected. Of the thirty-two members of that year's governing body, about half earned their living in the garment trades—needle, textile, and wool waste. The remainder represented such diverse occupations as insurance, law, food products, real estate, and jewelry. One board member owned a women's apparel shop; another worked as an engineer for Norton Company. Virtually all the founders were first-generation Americans. Most had achieved a considerable degree of financial success; all had recently moved to the more affluent West Side. The officers remained the same, with one exception: Maurice Katz was added to the board as recording secretary, a position he had held for many years at Shaarai Torah.
Standing committees were established: Executive, House, School, Religious, Membership, Financial, Activities, Publicity, and By-laws. Friday night services were instituted by the Religious Committee, and the first major compromise took place between the liberals and the traditionalists: "modern conservative services" (Orthodox) would be held on Friday night, not at sundown, but from 8:30 to 10 p.m. A Saturday morning service was added, and by November the chairman of the Religious Committee was able to report that it was "well attended by young people." At last a search committee was appointed to look for a permanent rabbi.
Search for a New Home
In less than one year thehouse on Suburban Road had become far too small for the expanding congregation. One of the first acts of the new board was to establish a special committee to raise money for a permanent home. Many sites were suggested; none were considered satisfactory.
By 1923 membership in the fledgling congregation had increased to seventy families. In that year the Sisterhood was formed. Thanks to a series of successful whist parties, money was raised by the women to purchase a piano for use in the weekly services—another break with traditional Orthodox ritual. At the Religious School, expenses still continued to exceed income. In the words of the recording secretary, the school chairman feared that the principal would have to be let go "unless enrollment increases." To alleviate the financial predicament, a drive for new members was held.
