New Mexico's Jewish Pioneers Experiences
Tobias works from historical records in constructing a Jewish history
of New Mexico, including the periods when New Mexico was under Spanish and
Mexican rule, as a U.S. territory, and during early statehood. His study
relies heavily on census data, family histories, and public documents.
By reviewing 1880 census data, Tobias shows that Jews did participate
in the general western migration of the period. By that point, Jews were
living in all states except Oklahoma. California was second to New
York in total Jewish population. Clearly, there were Jews living well
beyond established eastern cities.
Prior to the mid-19th century there is little in the historical record
with which to build even a modest picture of a Jewish presence in New
Mexico. Tobias concludes that most of the Jews at this point in time
came to New Mexico as peddlers, selling their wares to farmers, or as
adventurers on their way to the California Gold Rush or other mining
bonanzas.
Beginning around 1850, Jewish migration to the New Mexico Territory
was entirely composed of German-Jewish immigrants and characterized by
close familial relationships. Consistently, an older brother established a
business and then sent for a younger brother or cousin. For example, Solomon
Jacob Speigelberg arrived in New Mexico prior to 1848. His brothers, Levi and
Elias, arrived in 1848 and 1850 respectively. Other examples of this pattern
include the Beuthner brothers of Taos, Zeckendorfs of Albuquerque, Seligmans
and Staabs of Sante Fe, and the Biernbaum brothers of Mora. These were young
men. Solomon Jacob was 18 or 19 when he immigrated and his brothers, Levi and
Elias, were 18 when they joined him.
One may wonder why Jews settled in New Mexico around 1850. Tobias
cites the 1850 census which lists all Jewish males as merchants or
clerks. Although life in New Mexico must have been difficult at this
time, clearly there must have existed a sufficient population density to
make life as a peddlar or merchant possible. The Sante Fe Trail was a
primary route west, and New Mexico's topography created many obstacles to
expansion.
Following the U.S. victory in the war of 1846-48, the presence of
American troops created a need for a continuous flow of supplies and,
therefore, new opportunities for merchants. In New Mexico, this opened
the door to bring additional brothers or cousins to the Territory. By
1860, New Mexico's Jewish population had doubled to 34, with
approximately two-thirds living in the Sante Fe area.
How "Jewish" a life did these pioneers live? Tobias found one record
showing that in 1856 there were four New Mexican subscriptions to a
Philadelphia periodical devoted to Jewish life. A story published in the
1880's recounts New Mexico's first formal religious service, a 1860 Yom
Kippur service held in Sante Fe. Those attending included the two
Speigelberg families, Staab brothers, Dittenhoffers, Golds, Joseph
Hersch, Louis Felsenthal, Aaron Zeckendorf, Herman Elsberg, Herman
Ilfeld, and Philip Schwartzkopf. The significance of this service is that
it was the first known public religious expression by the Jewish
community. Jewish life in New Mexico clearly meant adapting to the local
culture. The number of Jews was extremely small in proportion to the
general population. Jewish pioneers in New Mexico needed to successfully
interact with an established Hispanic population with its own traditions,
the lawlessness of the frontier, and with a growing Anglo population with
American laws and mores.
Although 1860-1880 may be called the Golden Age for New Mexico's Jews,
the Civil War period was a difficult time. Several merchants lost a
considerable amount of merchandise at the hands of Texas forces under the
command of General Henry H. Sibley. While the number of Jews in the
Territory grew, it still represented an infinitesimally small percent of
the total population. Census statistics showed that in 1860, Jews
represented 0.05% (one-five hundredth of one percent) of the total New
Mexico population, 0.1% (one-tenth of one percent) in 1870, and 0.2%
(two-tenths of one percent) in 1880.
A greater sense of a permanent Jewish community emerged in the 1870's
as Jewish families were established. By 1880, one half of the males had
married, and the brides were predominantly German-Jewish women, or Jewish
women who were born in the United States. An interesting story appeared
in the periodical The Israelite in 1872, reporting that a mohel named M. A. H. Fleischer of Denver traveled
to New Mexico and
"circumcised a large number of children at an advanced age." In 1876,
Bar Mitzvah in New Mexico was
held in Sante Fe. Tobias notes
that this is a sign that the Jewish community felt the need to expand
services to its younger members. It was no longer a community of single
males.
As more areas opened for settlement during the 1870's, the Jewish
population joined the migration. Las Vegas, a town located on the
eastern side of the mountains, grew to be the Territory's second largest
population center. In 1870 there were 12 Jews in Las Vegas, By 1880, the
number may have been as high as 70. It was also during this decade that
Jewish firms expanded to multiple business locations.
The 1880's ushered in a new era with the beginning of access to New
Mexico by railroad. Prior to the railroad, travelers depended on the
Sante Fe Trail. With the advent of train travel, the hazardous
conditions imposed by New Mexico's terrain were greatly lessened.
A story illustrating the extent to which Jews had been accepted into
New Mexico's society involves the 1880 visit of President Rutherford B.
Hayes to Sante Fe. Jewish businessmen played visible roles in the
preparations and festivities. Zadock Staab served on a special committee
and met the Hayes party, Jewish businesses were among those singled out to
the President during a coach tour, and Staab even rode in the Hayes
coach. The Speigelbergs rode in a second coach with Mrs. Hayes and
Bernard Seligman was introduced to the presidential party. Perhaps the
ultimate sign of acceptance was when President and Mrs. Hayes dined and slept
in Lehman Speigelberg's home. Obviously, this recognition showed that Jews
were accepted into the highest circles of Sante Fe society.
Another landmark of New Mexican Jewish history came in 1883 when Lodge
No. 336 of the Independent Order of B'nai B'rith (Sons of the Covenant)
was formed in Albuquerque. By 1896, there were 72 members. Although
this first organization was secular rather than religious, it afforded
the framework for members to begin discussing the formation of a new
congregation. In 1897, the Ilfelds, Grunsfelds, and Neustadts led other
Jewish residents in forming Congregation Albert. They advertised for a
rabbi and hired William H. Greenburg of London. Rabbi Greenburg held
Congregation Albert's first service on March 18, 1898. Las Vegas formed
its congregation, Congregation Montifiore, in 1884 and New Mexico's second
B'nai B'rith chapter in 1902. By 1899, Albuquerque's Jews had laid the
cornerstone to Temple Albert.
Other changes to Jewish life came in the 1890's as Jews became active
in political affairs. Solomon Speigelberg, Adolph Seligman, Abraham
Staab, and Bernard Seligman were either elected or appointed to public
office. Perhaps most interesting from the late-twentieth century
perspective are the activities of Solomon Bibo, who became governor of
the Acoma Pueblo Indians in 1884, learned the Keres language, and married
Juana
Valle, granddaughter of Martin Valle, a previous governor of the pueblo.
Solomon and Juana Bibo are buried in the Temple Emanu-el Cemetery in
Colma, California. The Acoma Pueblo tribal museum still has one of the
Bibo Family menorahs.
Over the first four decades of the twentieth century, the Jewish
presence in New Mexico continued. In the early 1900's, the Jewish
experience largely mirrored that of New Mexican society in general.
During the 1920's New
Mexico entered a period of decline that culminated in the Great
Depression. The Jewish congregation in Las Vegas,
Congregation Montefiore, lost its last known rabbi in the early 1930's. The 1940's
showed a marked generational change. An increasing percent of the Jewish
population was listed as "professional" rather than merchants or clerks.
Jewish lawyers, accountants and pharmacists were establishing practices in the
region.
Tobias notes that there was still a basic difference between the
eastern Jewish population that settled in large cities, and New Mexico's
Jews. For eastern Jews, the vehicle for change was a powerful drive
for upward mobility expressed through education. By contrast,
New Mexico's Jews were in the middle class at the outset and remained so.
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