Subject: Conversion (Religious)

Book -"A DISCOURSE HAD IN THE COLLEGE.HALL AT CAMBRIDGE, 3/27/1722. BEFORE THE; BAPTISM OF R. JUDAH MONIS..TO WHICH IS ADDED 3 DISCOURSES WRITTEN BY MR. MONIS HIMSELF,; "THE "A Discourse had in the College. Hall at Cambridge, 3/27/1722. Before the Baptism of R. Judah Monis...To Which Is Added 3 Discourses Written by Mr. Monis Himself… "The Truth the Whole Truth and, Nothing But the Truth" One OF WHICH DELIVERD BY HIM AT HIS; BAPTISM. …1722 Cambridge..1st edition.The volume of conversionist dis- courses that appears under his name (The Truth, The Whole Truth, and Nothing But the Truth, published soon after his conversion in 1722) makes him the first Jewish author in America. The volume is remarkable for its cou- pling of classical Jewish erudition with a direct and frank address to "my Brethren According to the Flesh." Morris ad- mits: "I do expect the News of my Embracing the Christ- ian Religion that came to your Ears some time ago, has been somewhat surprizing to you all; and I am afraid you did not think it to be the best you ever have heard." Still, he prayed that God would "in due time take the Vail [sic] from before the eyes of your Understanding, that so you may see the veracity of his Christ." This rare set of speeches is by Judah Monis upon his conversion to Christianity, it is also bound with the speech delivered by Benjamin Colman, Minister at Christ's Church, at the conversion. Judah Monis (February 4, 1683 - April 25, 1764) was North America's first college instructor of the Hebrew language, teaching at Harvard College from 1722 to 1760, and authored the first Hebrew textbook published in North America…1735... The Collection also houses this book. Monis was also the first Jew to receive a college degree in the American colonies. His conversion to Christianity made him a figure of some controversy to both Jews and Christians. His conversion attracted widespread notoriety. Some Christian clergy warned of other converted Jews who reverted to their original faith. They expressed concern that Harvard's requirement that its faculty members be Christians had compelled Monis to an insincere conversion. European Jews wrote of their outrage and dismay. Monis, however, defended his conversion in three books, published in 1722 (list above in the Collection). He argued that he left Judaism out of religious conviction, not opportunism. History…Monis was born in Italy in 1683, into a family of formerly Portuguese converses. Educated at Jewish academies in Italy and Holland, Monis emigrated to New York City around 1715, where he established a small store and taught Hebrew to Christians and Jews. By 1720 he moved to Cambridge, Mass., home of Harvard College and an area in which few Jews resided. At that time, all Harvard undergraduates except freshmen were required to study Hebrew. Harvard assumed that no Christian gentleman could be considered truly educated unless he could read the Bible in its original language. Encouraged by friends, Monis presented his personal, handwritten manual of Hebrew grammar to the Harvard Corporation in 1720, for its "Judicious perusall." Two years later, the corporation "Voted, That Mr. Judah Monis be approved instructor of the Hebrew Language," making Monis Harvard's first full-time Hebrew instructor - but not as a Jew. For at that time, Harvard required its entire faculty to be professing Christians. Judah Monis (1683-1764), author of the first Hebrew textbook published in North America (“A Grammar of the Hebrew Tongue, ” Boston, 1735), was the first Jew to receive a college degree in America. Born in Italy to a family of former Portuguese conversos and educated at Jewish academies in Italy and Holland, Monis emigrated to New York around 1715, where he established a small store and taught Hebrew to both Christians and Jews. By 1720 he moved to Cambridge, Massachusetts, home of Harvard College. At that time, all Harvard undergraduates were required to study Hebrew. The assumption being that no Christian gentleman could be considered truly educated unless he could read the Bible in its original language. Monis was approved by the college as instructor of the Hebrew language - Harvard’s first - but not as a Jew, since Harvard required all its faculty to be professing Christians. One month before assuming his post at Harvard, Monis converted to Christianity - a conversion that attracted widespread notoriety. Local Christian clergy expressed concern that Harvard’s requirement that all its faculty members be of the Christian faith had in turn pushed Monis to an insincere conversion. Monis’s life presents a particular case of how a Jew was viewed in Colonial America’s public life. He came to Cambridge, which had no Jewish institutions, to teach Hebrew to Christian students. Having chosen to leave a mature Jewish community in New York City he entered Harvard as a Christian. But the Christian community looked on him with skepticism. Both the Cambridge First Church as well as Harvard College records refer to Monis as “the converted Jew, ” “the converted rabbi;” and “the Christianized Jew.” From the time of his arrival in New York, Monis corresponded with leading Puritan clergy on Kabala, the trinity and Christian doctrine. Monis studied Christianity with Cambridge ministers. One month before assuming his post at Harvard, Monis converted to Christianity. His conversion attracted widespread notoriety. Some Christian clergy warned of other converted Jews who reverted to their original faith. They expressed concern that Harvard's requirement that its faculty members be Christians had compelled Monis to an insincere conversion. European Jews wrote of their outrage and dismay. Monis, however, defended his conversion in three books, published in 1722. He argued that he left Judaism out of religious conviction, not opportunism. Monis' instruction was based on the handwritten text he submitted to the Harvard Corporation in 1720. Each year, his new students had to copy the text by hand, a task that could take up to one month. A rare remaining handwritten copy of Monis' text resides in the archives of the American Jewish Historical Society. In 1724, to save his students from the burden of copying, Monis petitioned the corporation to publish his grammar. Eventually, the corporation agreed. Hebrew type was shipped from London, and in 1735, a thousand copies of Monis'"A Grammar of the Hebrew Tongue!" were published - the first Hebrew textbook published in North America. Hebrew was never a popular course at Harvard in Monis' time. Students complained that the exercises were boring, and college records show that Monis was frequently hazed by his students. While in 1723 the college recorded itself as "greatly pleased with [Monis] assiduity and faithfulness to his instruction," in 1724 the teaching of Hebrew to undergraduates was turned over to tutors. Monis remained responsible only for teaching graduate students and tutors. Monis taught at Harvard until 1760. By then, his responsibilities had dwindled to one weekly class with graduate students. His own health declining and student interest flagging, he retired. Monis died in 1764 and is buried in a churchyard in Northboro, Mass. The Christian community sometimes looked on him with skepticism. The Cambridge First Church and the Harvard College records often refer to Monis as "the converted Jew," "the converted rabbi;" and "the Christianized Jew." Church records indicate concern that Monis may have quietly continued to observe the Sabbath on Saturday. The headstone of his grave in the Northboro churchyard bears witness to the double identity by which Monis lived in Massachusetts. Using the Christian image of a grafted tree for conversion, the inscription reads in part: "A native branch of Jacob see. Which once from off its olive brook/ Regrafted, from the living tree." Full inscription on tombstone: RESURGAM. Here lies buried the remains of RABBI. JUDAH MONIS, MA, late HEBREW. instructer at HARVARD College in. Cambridge in which office he continued 40. years. He was by Birth and Religion a Jew but. embrac'd the Christian faith & was publickly. baptiz'd at Cambridge, AD 1722 and. departed this life April 25, 1764 Aged. 81 years 2 months and 21 days. A native branch of Jacob see! Which, once from off its olive brok. Regrafted, from the living tree. Of the reviving sap partook. Rom.XI.17-24. From teeming Zion's fertil womb, Isai.LXVI.8. As dewy drops in early morn Psal.CX.3. Or rising bodies from the tomb, John V.28 29. At once be Isr'els nation born Isai LXVI.8.

This Act of the British Parliament, passed in 1702, mandates that Jewish parents must continue to financially support their children who convert to Protestantism. This legislation, included in a volume of Acts from 1701-1704, stems from a petition regarding a young woman who was disowned upon converting. While intended to encourage conversions, this act remained in effect until its repeal in 1865.

This book, published around 1853, tells the narrative of Leila Ada, a Jewish girl who converted to Christianity. Her decision is presented as a rejection of the Talmud's fables and the constraints of rabbinical authority. The novel likely explores themes of religious conversion, Jewish identity, and the tension between traditional religious practice and personal belief.

A novel titled "Leila Ada, the Jewish Convert," authored by Heighway. Published in 1853.

A one-page letter written by Dr. A. S. Bettelheim, Rabbi of the Baltimore Hebrew Congregation, on July 5, 1887, documenting the conversion of Miss Katie Huber (given the Jewish name Deborah daughter of Abraham). The letter includes Dr. Bettelheim's stamp. This letter is one of nine documents from the Albert Sigfried Bettelheim archive.

Complete original issue of the Boston Recorder newspaper, published in Boston, Massachusetts on June 10, 1817. This issue contains two significant news reports related to the Jewish community: a lengthy report on the "Boston Jews' Society" and a shorter report titled "Another Converted Jew."

This book, published by Samuel T. Armstrong in Boston in 1815, recounts the life of Joseph Samuel C.F. Frey, a man who converted from Judaism to Christianity and became a minister in London. Frey's memoir details Jewish customs and ceremonies, and includes an address to Christians concerning the descendants of Abraham. This second edition from Armstrong is considered a significant work, especially given Armstrong's reputation as one of the most brilliant Hebraists in the USA. The book is bound in full calf leather and measures 14.5 cm high.

This book, published by the American Sunday-School Union around 1845, offers a mid-19th-century perspective on Jewish life, aiming to promote Christian conversion. The text is described as having numerous illustrations and presenting a view of the common Jew from a "liberal" Christian standpoint. The book appears to function as a handbook for missionary work.

This book, written by Warder Cresson (1798-1860), explores the author's conversion to Judaism and provides his reasoning behind it. Published around 1852, the work features a discussion of the author's 1851 lunacy trial, which stemmed from his conversion. Cresson uses biblical interpretation to contrast Christianity and Judaism, notably including a dialogue between an evangelical minister and a slave illustrating some contradictions of Christianity. The book also interprets the biblical story of the two women before Solomon allegorically as representing the true and false churches. The work concludes with an appendix and serves as a testament to Cresson's conviction and understanding of Jewish faith.

This book, published in New York City in 1816, presents a series of letters written by Tobit and addressed to Levi. It serves as a response to Joseph Samuel Fry's earlier account. The book's content likely engages with theological or biographical themes related to the biblical figures Tobit and Levi and potentially critiques Fry's work.