About the time of the beginning of the Civil War, Rabbi Ash left the rabbinate and engaged in business, in which he was successful for a time. During these years he became one of the largest contributing members and acted for a time as the highest officer of the congregation. But reverses came and he again became a rabbi, which, with a short interruption in 1876, when he became a dealer in “Kosher” wine, he remained until his death. The congregation removed from Forsyth street to the corner of Clinton and Grand streets in 1865, and from there moved into its own new building at 69 Ludlow street, which was dedicated September 27, 1872. This building was sold in 1885 when the congregation purchased the Methodist church at Nos. 52–60 Norfolk street, which has been known as the Bet ha-Midrash ha-Godol for the last quarter of a century. This synagogue, which was increasing in wealth and membership, made progress in true Orthodox fashion. A system of baking strictly kosher matzoth for Passover was introduced in 1870. An extra shochet, Asher Lemil Harris, was engaged for the special meat market which supplied the members. A “Hebra Mishnayot” for the daily study of the Mishna was organized in the same year and a “Hebrah Shas,” for the study of the Talmud every evening after the services, was organized in 1874 by Rabbi Ash and Judah David Eisenstein (b. in Mesericz, government of Siedlce, Russian-Poland, 1855; a. 1872), who is now the editor and publisher and practically the author of the Hebrew Encyclopedia “Ozar Israel.” The congregation also did a considerable amount of direct and unorganized charity work, the money often being contributed by members or visitors who were called to the reading of the Torah on Saturdays or other formal occasions. Poor transients and immigrants were assisted, some were taken into the houses of the more wealthy members for Sabbaths and festivals. Many of them were assisted to become peddlers, and were even instructed in the rudiments of the occupation. The poor of the Holy Land were also remembered by special donations once a year. But charity work never overshadowed the religious work. The affairs of the synagogue remained paramount, which is one of the principal reasons why congregations of this kind retain their truly Orthodox character. The increase of wealth brought the employment of the first professional cantor, Judah Oberman (1877), who was succeeded by Simha Samuelson in 1880. Other large congregations were now growing up on the East Side, where the Jewish population was increasing very fast; but the further development of its religious and communal life belongs to a later period. CHAPTER XXIII. INTERVENTION IN DAMASCUS. THE STRUGGLE AGAINST SWISS DISCRIMINATION.