Showing posts with label Women. Show all posts
Showing posts with label Women. Show all posts
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The Magic of Probate Records

Most of us don't just want to know the names of people in the past, we want to know who they were, how they lived, what mattered to them most, who they considered family. Probate records are one important key to unlocking these mysteries. Probate records sound boring: who wants to sit around reading wills or estate inventories? I hope to show that probate records are actually a goldmine waiting to be excavated.

When I was recently in Barbados, I managed to convince my father we NEEDED to go the Department of Archives to look at probate records. I was interested in historical research, and he was interested in family history, and for both of us, probate records provided a lot of answers to our most urgent questions.

My father knew his great-grandfather's name and date of death, but he didn't know anything about how he died, what kind of life he led, or how he felt about the family he left behind. Probate records helped my father answer these questions. By finding his great-grandfather's will, he found out he owned a small plantation, had a small amount of livestock, and a carriage. The size of the plantation and the basic holdings told us their lot was not as glamorous as that of the owners of large plantations, nor as desperate as the poor whites known as "Red Legs." We discovered our ancestor cared about his children, all of whom were mentioned by name in the will, and to whom he chose to leave equal portions to "share and share alike" after his death rather than trying to consolidate wealth with his eldest son. Although we didn't find out what precisely caused his death, we did find out that he knew he was going to die reasonable amount of time before he did, suggesting that he wasn't carried off in a sudden illness. We also found out the name of plantation. With this information in hand, we looked up the deed to the plantation and found out the exact location of the family property, the date the family sold it, and the amount of the sale after debts were paid. This gave us a sense of what our great (great) grandmother had taken as a nest egg to the United States as a young woman.

Intrigued? I'd like to offer a few general suggestions on where to find probate records and what to look for when you find them, and then I'll turn to some specific examples from Barbados to talk about the significance of what people say in their wills.

1. Where to find probate records. In order to locate probate records, you will need to know when and where someone died. In the United States, probate records are usually found in the court records of the county in which the person died. Sometimes these records have either been moved to state archives (if they are early and fragile) or are available in state archives in duplicate form. Many state archives have good websites with information about what records they possess and provide research services at a small cost. (See the resources at Mass. Archives as an example.) For more specific tips on how to find the exact document once you have located the correct archive, see these Probate Research Steps. If you don't live near the archive (or even after you get there), don't be afraid to ask someone who works there for help. Some places have printed excerpts of probate records: while these are useful, I'd encourage you to look for (or order) the original document. Although they are better than nothing, synopsis often leave out personal information: precisely the details that will help you understand who the person was and what mattered to them most. If you can't read the handwriting, don't despair: there is often a later (nineteenth century or early twentieth century) transcription. These are different than synopses as they are complete and they are usually much easier to read. If there is no transcription, try my early American handwriting game to get up to speed on reading early American handwriting. You may also find the common name and abbreviation quizzes to be helpful.

2. What you may find. Probate records vary tremendously by location, date, and the wealth of the deceased. The best case scenario is that the estate will be inventoried. This provides you with a complete list of household items owned by the deceased (see image at the top of the page). Other common features are statements about the deceased's religious beliefs, a list of real property and prized personal possessions, suggestions for how they should be commemorated, the executor of the will, and a list of heirs (and their relationship to the deceased). Sometimes what people aren't given is as important as what they are given: for example, in one will I saw, a child who had married against his parents wishes was left a dollar, while other children were given vast quantities of money. Here are some examples of what you might find:

Religious Statements
Sometimes these are stock phrases, so it is worth looking to see what the "norm" is for the era. For example in eighteenth-century Barbados, many wills included some sort of religious aspirations for after death, but in the nineteenth century, religious statements were less common (my great-great-great grandfather's will had none). Here are some examples from those who did:

  1. From the will of Abigail Henriques (15 August 1755, Barbados): "First I recommend my Soule unto the hands of Almighty God in hope of his infinite mercy to obtain forgiveness of my sins and a joyfull resurrection with my breathren the Israelites, my body to the Earth to be buryed at the discretion of my Executors here after named." This statement interested me, as resurrection motifs can also be found on the gravestones at the Synagogue.
  2. From the will of Rabbi Raphael Haim Isaac Carrigal (27 May 1777, Barbados): "First I recommend my soul to the Almighty God of Israel imploring his Divine Goodness to pardon my sins." Notice how similar this is to Abigail's phrasing, suggesting a stock motif.
Prized Personal Possessions
  1. From the will of Rabbi Raphael Haim Isaac Carrigal (27 May 1777, Barbados): "I direct all my books and wearing apparel be send to Mr. Abraham Levi Hemenes of London one of my Executors here after mentioned to be remitted by him to my loving wife Hori Carrigal and my loving son David Carrigal of Hebron to be equally divided share and share alike." In order to earn his living in the colonies, Rabbi Carrigal had lived apart from his wife and son for many years. Since he was a hocham (scholar), it isn't surprising that Rabbi Carrigal prized his books, but it is touching that he wanted to make sure that his clothes were sent back to to his family! When Carrigal was in Newport, Ezra Stiles made note of Carrigal's distinctive Turkish dress, which was also featured in the portrait Stiles commissioned from Samuel King after Carrigal's death.
Suggestions for how they should be Commemorated
  1. From the Will of Sarah Belifante (4 Nov. 1785, Barbados): " I then direct that my body be interred after the Custom of the Hebrew Nation and that a white marble stone to cost eighteen pounds sterling money of Great Britain be placed over my grave I then give to the poor of the Hebrew Nation in the island the sum of twenty five pounds current money of this island to be divided amongst them at the discretion of my executors." Notice that Sarah is interested in her legacy on a variety of levels: through how she should be buried, the type of gravestone to be used, and by leaving tzedakah for the poor.
Executor of the WillWho the deceased designate to take care of their real and personal property after their death can say a lot about who they trust most. Rabbi Carrigal takes care to mention that he appoints his executors because they are his "loving friends." Likewise when Sarah Henriquez (1774 Barbados) appoints "Rachel Henriquez sole Executrix of this my Will," she does so only after noting that Rachel is her "dearly beloved friend."

Lists of Heirs
My father and I were touched that our great (great) grandmother received an equal share in the will, even though she was one of the youngest children in the family. It is worth comparing a list of descendants with those who are left money. Do the obvious people get the largest amounts of money? If the deceased has no children, who does she see as her closest kin? Sarah Henriquez left her entire estate to "Rachel Henriquez of the same Parish & Island Spinster [and] her heirs." The fact that Sarah and Rachel share the last name suggests that they were related, yet Sarah identifies Rachel as her "dearly beloved friend," not as a relative. More historical research would be useful to determine to whom else Sarah might have left her possessions.

I hope this post helps people see what gems can be found in Probate Records and encourage people to find records from their own ancestors!

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Early American Mikvaot (Ritual Baths)

There is probably no less understood element of seventeenth- and eighteenth-century Jewish life in the American colonies than the ritual bath or mikveh. The ritual bath was an essential part of early modern Jewish society, and indeed remains so today for orthodox Jews today. Over the past several years, I have studied numerous early American mikvaot. The findings from this research are being published this month in the journal Religion in the Age of Enlightenment (AMS Press) in an article entitled, "Early American Mikvaot: Ritual Baths as the Hope of Israel."

I began to investigate early American mikvaot during a research trip focusing upon the early Jewish community in Newport, RI; my fascination with the subject is both academic and personal. As an academic, I am deeply interested in the daily lives of early American Jews, and mikveh provides important insights into the habits and behaviors of early American women. My intrigue with early mikvaot was also arises out of my own experiences as a Jew. As an orthodox woman in a small city, I have sometimes served as a volunteer balanit (mikveh attendant). When I left to do research one summer in Newport, I told the other mikveh attendants I would find out about early mikvaot. This turned out to be more challenging than I'd thought. Although I was told by tour guides in Newport that women in colonial times probably immersed in the ocean, this struck me as incredibly unlikely. In the summer, the Narragansett bay would hardly be the most modest place to immerse; in the winter the temperature drops well below zero, making ocean immersion also extremely uncomfortable if not deadly. Would early American Jews have cared enough to build a mikveh?

Textual evidence suggests yes. Mikveh use by women was required by Jewish law and was seen as essential to the continuance of a Jewish community. As one Jew in eighteenth-century Philadelphia noted, negligence of the mikveh by women was “highly criminal,” and if such negligence was deemed widespread, other communities might not only “pronounce heavy anathemas against us,” but also might “avoid intermarriages with us, equal as with [a] different nation or sect, to our great shame and mortification” (Marcus 1958: 135). From this colonist's point of view, lack of regular use of the mikveh by women had a negative impact on the family as a whole since offspring “born from so unlawful cohabitation are deemed bene niddot [children conceived during the menstrual period], which makes this offense the more hoeinous [heinous] and detestable, in as much as it effects not only the parents, but their posterity for generations to come“ (Marcus 1958: 135). Indeed the mikveh is considered so essential to Jewish life that some Rabbinical authorities gave it higher precedence than building a synagogue or buying a Torah scroll (Lesches 33).

Archaeological evidence also supports the theory that early American Jews built mikvaot. On the downside, there is little evidence from the United States. Although a spring runs under the Touro Synagogue and there are underground cisterns next to the synagogue, most mikvaot from early U.S. Jewish communities were built in what were (or became) dense urban centers. As neighborhoods changed and mikvaot were abandoned, later structures were built on top of them. Not surprisingly then, most remains of early mikvaot in the Americas are in the Caribbean—the most famous examples being in St. Eustatius and Willemstad, Curaçao (right). Other important mikvaot include the first American mikveh in Recife (Brazil), two mikavot in Paramaribo (below), and the recently rediscovered and excavated mikveh in Barbados (image at top). Archaeological digs of the early synagogue in Jamaica may have located a structure there as well that was a mikveh. As I argue in my RAE article, the unique features of these structures should be understood in relationship to the early mikvaot in Amsterdam.


Mikveh at Neve Shalom Synagogue Complex (Paramaribo, Suriname).
Quite possibly the oldest bor al gabei bor (one pit on top of another pit) mikveh in the Americas.
Recently renovated.

Interested in learning more about the Amsterdam mikvaot? There is a great article online by Jerzy Gawronski and Ranjith Jayasena. For more on early American mikvaot check out the first issue of RAE. Interested in supporting mikvaot in some of Americas oldest Jewish communities? Consider Chai Membership for Suriname or donate to the construction of the new mikveh in Newport, RI. In the meantime, enjoy the photos posted here!

Works cited
Lesches, Schneur Zalman.Understanding Mikveh Montreal: Rabbi S.Z. Lesches, 2001.
Marcus, Jacob Rader. American Jewry. Documents Eighteenth Century.

Photo creditsTop photo of the Barbados mikevh by and courtesy of Karl Watson, 2008. Features archaeologist Michael Stoner. Fisheye effects added by Laura Leibman.

Second Image of an excerpt of a letter from Rabbi Karigal (Barbados) to Aaron Lopez (Newport), asking "me advise como está el Baño" (can you tell me how is the mikveh going) suggesting a mikveh was being (re)built in Newport. From the Collection of Menashe Lehman, printed in “Early Relations Between American Jews and Eretz Yisrael.” Algemeiner Journal 3 March, 1992 : B3.

All other photos by Laura Leibman.

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Early American Letters: Abigail Levy Franks

In the 1730s-40s, Abigail Levy Franks (1696-1756) wrote a series of letters to her family. Like many letters, these range from mundane to heart wrenching: in the letter below to her son Naphtali, she wrote of her shock and despair on learning of her daughter's secret marriage to a non-Jew: "Good God Wath a Shock it was when they Acquanted me She had Left the House and Had bin Married Six months I can hardly hold my Pen whilst I am writting it. . . . My Spirits Was for Some time Soe Depresst that it was a pain for me to Speak or See Any one." These letters have been superbly collected and edited by Edith B. Gelles in The Letters of Abigaill Levy Franks, 1733-1748. A brief biography of Abigail Levy Franks is available online at the Center for Jewish History.

When reading colonial American letters, it helps to know why early Americans wrote. The eighteenth century is the age of the what is called the "familiar letter"—that is, “a mode of letter writing devoted to the expression of affection and duty among kin, family and friends.” Letters were not merely a way to communicate news: they provided a way to “pursue...claims to social refinement and upward mobility" (Dierks, “The Familiar Letter and Social Refinement in America,” 31.) Letter writing manuals like The Young Clerk's Guide (1708) and The Secretary's Companion (1728) provided scripts for people to follow in order to display their social graces appropriately; handwriting guides helped the writer learn to display her refinement visually. Letters were so popular a genre that many early American novels are written in an epistolary form: that is, as a sequence of letters (for example Hannah Foster's The Coquette [1797]).

Those who want to try their own hand at decoding Abigail's handwriting below may find my Early American Handwriting Game a helpful starting place.



Abigail Franks (1696-1756) to
Naphtali Franks (1715-1796).
Letter, June 7, 1743 [written from "Flatt bush"].
Courtesy of the American Jewish Historical Society,
New York and Newton Centre, Massachusetts (25)

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Synagogue: View from the Gallery

One of the standard features of the synagogues of the Jewish Atlantic World is a women's gallery: a balcony supported by columns on two or three sides of the synagogue.

The concept of using a balcony for a women’s section comes from descriptions of the Temple: although at first there was no roof to the Women’s Court, a balcony on top of pillars was added later and screened in with latticework.

In the synagogues in Amsterdam, London and the new world sometimes latticework was used (as in the Esnoga and Bevis Marks) and sometimes a railing was used (as in Jamaica and Newport's Touro Synagogue). In Antiquity, latticework in synagogues was used to represent the firmament: the division between heaven and earth. The view from the women’s balcony in the synagogue, then, was paradoxically both elevated and restricted: through the geometric pattern of the lattice, the women viewed the service as if looking down through the firmament to earth.

Here are some views from the Balcony along with a haunting video of Vanessa Paloma singing the Ladino song "El Dio Alto" from the balcony of the Esnoga.



Vanessa Paloma in the Balcony of the Esnoga

The Balcony of Kahal Kadosh Shaare Shalom, Jamaica

The View from the Balcony of Neve Shalom Synagogue, Suriname

The View from Below:

Looking up at the Balcony in Mikve Israel (the "Snoa"), Curacao

View from the ground floor of the Touro Synagogue including of balconies HABS, Library of Congress)