Purim Association

Purim Association (1862-1902)

In the January 13, 1860 issue of the Jewish Messenger, Myer S. Isaacs, co-editor of the paper, submitted an editorial which stated that "Purim should be selected as the occasion of a good fancy dress ball, the proceeds to be donated to charity." Isaacs' idea, based on the traditional Purim ritual of giving gifts to the poor and the influence of the Italian carnival from medieval times on fancy dress and costume, served as the stimulus for the founding of the "Purim Association of the City of New York" which lasted from 1862-1902. 1 Although the 1870s and 1880s were the most active years of the Association's existence, its early success can be attributed to the effective leadership of Isaacs, who subsequently served as its first president. Isaacs was not only the co-editor of the Jewish Messenger, but a lawyer and judge committed to Jewish communal work and the municipal affairs of New York City. 2

In March of 1862, a group of Jewish, predominantly wealthy young men conducted the first Purim ball on Shushan Purim. Soon after the ball, they held a meeting and decided to form their ideas into an organization that provided social entertainments for charitable purposes.

Although the Purim Association was founded by Jews, people of all faiths could be invited by the Association's members to attend the balls. Over the years, the Association raised approximately $180,000 for over twenty five educational and religious organizations. 3 This display of high society entertainment with a philanthropic emphasis clearly had a positive effect on the attitudes of both Jews and non-Jews toward American Judaism at the time. The Purim Association gave Jews a way to escape the pressures of society, enjoy themselves in the festive celebration of a Jewish holiday, and at the same time reveal to the non-Jewish American community their humanistic and philanthropic qualities.

The annual Purim balls of the Association proved to be an incredible success. The first ball sold over 1300 tickets at $5.00 each and set the standard for the balls to follow. 4 As news got around of this unique opportunity to enjoy a masquerade, each ball increased in attendance and ticket price and became a highlight in social entertainment for both Jews and non-Jews alike. Every successive ball was lavishly decorated and costumes, although originally of Purim and other Jewish characters for the most part, ranged from "Little Red Riding Hood" to the "Goddess of Liberty." 5

The second ball held at the Academy of Music clearly indicated the desire to accommodate Judaism to American values through its red, white, and blue streamers, patriotic music, and gas-lit sign flashing, "Merry Purim". A description of one of the Purim balls in a newspaper article read, "Another procession epitomized the history of Jewish persecution, and epitomized the victory of Religious Liberty over Prejudice". This largely successful event was the fifth annual Purim ball held March 1, 1866 and noted for its high attendance by Christians who experienced a Jewish celebration for the first time. Tickets for the ball were priced at $10.00, but this did not discourage the abundant attendees. Secular papers such as the Evening Post and the Daily Tribune praised the ball as a "brilliant and in many respects a unique affair." 6

Successive balls were held in noteworthy places such as the Metropolitan Opera House, Madison Square Garden, and Carnegie Music Hall. 7 By housing the balls in such highly regarded and well known places, the Purim Association was further proving that Jews could hold a respectable place in American society.

In order to raise a substantial amount of money for its recipient organizations, the Purim Association purchased bonds, charged an initiation fee and annual dues for its members and held many social fundraising events such as the annual balls, anniversary dinners, theatre, ballet performances and private parties. Members of the Association voted as to how the money would be distributed and if one organization would be the sole benefactor of the annual ball or if many organizations would share in the donations.

The ultimate downfall of the Purim Association may be accredited to its selective membership, lack of structured leadership following Myer S. Isaacs, and subsequent lack of interest by current members. When Isaacs resigned in 1864, Moses H. Moses, Esquire presided for all but six years of the Association's existence. 8 A lack of effective organization is apparent in the minute books, which cover 1871-1906. Although the first meeting of the Purim Association took place in 1862, the Constitution and By-Laws were not adopted until 1881. In addition, the previous board of officers and directors known as the Board of Management was reelected every year with a few occasional exceptions except for resignation or death. The selective membership clearly outlined in Articles V through XIII of the Constitution required that prospective members be nominated by current members, and their acceptance or rejection reviewed by the Board of Management.

Since the original group of men who organized the Association was in their early to mid twenties when it was formed into an organization, they eventually got married and had families to support which inevitably took away from their dedication to the Association. Over the years, a lack of interest and devotion to the planning and organization of the Association became apparent. There were fewer social entertainments held each year and attendance at meetings steadily declined.

Eventually, the successive deaths of the original members, recorded in the form of numerous obituaries throughout the minute books, ultimately led to the death of the Purim Association. The thirty-seven year history of this widely successful philanthropic Jewish organization came to a close, but not without leaving its mark on American society and even more importantly, American Judaism. It is estimated that the Purim Association contributed over $300,000 to charities, but the amount it contributed to renewing the respectability of Jews and reaffirming their ability to be accepted as productive members of society can not be measured.