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The photo below shows the outside architecture and landscape of Kahal Kadosh Beth Elohim

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The KKBE cemetery located on Coming St. is one of the oldest Jewish cemeteries in the South. The cemetery is home to about "800" lost souls and allows for ancestors to come visit with passed loved ones. (KKBE Pocket Hand Guide)

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This photo depicts the stained glass windows inside of KKBE which were made out of glass debris from the Charleston Earthquake of 1886. This adds lots of ~ flavor ~ to the building as stained glass is incredibly beautiful.

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This photo depicts the family pews that were installed in 1879 which have since undergone renovation to upkeep with time.

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Gruber, Samuel D., et al. Edited by Harlan Greene et al., The Life of the Synagogue, WILLIAM A. ROSENTHALL JUDAICA COLLECTION, lifeofthesynagogue.library.cofc.edu/.

KKBE. “Our History.” Our History - Kahal Kadosh Beth Elohim, KAHAL KADOSH BETH ELOHIM, www.kkbe.org/ourhistory.

National Park Service. “Kahal Kadosh Beth Elohim Synagogue (U.S. National Park Service).” National Parks Service, U.S. Department of the Interior, 17 May 2019, www.nps.gov/places/kahal-kadosh-beth-elohim-synagogue.htm.

Waddell, Gene. “An Architectural History of Kahal Kadosh Beth Elohim, Charleston.” College of Charleston Libraries Off-Campus Access, 1997, www-jstor-org.nuncio.cofc.edu/stable/27570200?sid=primo.

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KKBE may be seen as just another church within the Holy City of Charleston by outsiders as they may not know the depth of history that has occurred at this space. This has changed throughout time as the congregation has changed throughout time. The congregation boasts a sense of welcomeness and inclusivity within their congregation.

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KKBE engages local institutions and networks in different ways. For example, KKBE engages college students within KKBE's religion and history by offering tours to them free of cost.
KKBE influences local surrounds by allowing the followers of reformed Judaism a place to worship freely and gracefully. KKBE also influences other synagogues and congregations in Charleston and in surrounding areas.

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The beliefs, practices, and ceremonies of KKBE

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The beliefs, practices, and ceremonies of KKBE

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Some practices, beliefs, and ceremonies practiced within KKBE include sermons given by the rabbi, Shabbat, and Hanukkah. The KKBE website states, "In our magnificent sanctuary and throughout our beautiful campus, we strive to encourage a lifelong love of Jewish learning, pride in our Jewish heritage, and commitment to a strong Jewish future." through KKBE's rituals, beliefs, and practices.
This fits tradition more broadly as Reformed Judaism had to rise from something, adapting, and amending rituals, beliefs, and practices along the way.

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Members of KKBE, those with ancestral and family ties to the congregation, and those with family members buried in the cemetery are those who are considered insiders.
This has changed over time as KKBE has stated that they are a cultivating community in which they “seek to be an inclusive community for all individuals who wish to make KKBE their spiritual home.” (KKBE's Mission. Cultivating Community)

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KKBE was built on the charred remains of the Georgian synagogue that was decimated by the 1838 Charleston Fire.
The building of KKBE was constructed by David Lopez, a member of the synagogue, and two trained artisan slaves.  KKBE has undergone massive renovations since its initial construction in 1840. Renovations were ordered by the members of the congregation and include the installment of stained glass windows from leftover debris from the Charleston Earthquake of 1886 and the installation of family pews in 1879. (KKBE. Our History.)

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KKBE is actually the first house of worship in Charleston that was constructed in the popular for the time, greek revival style, after the Great Charleston Fire 1838. This style is best known for its temple like facade that dates back to the ancient greeks and romans. Is it possible that this temple-like structure influences the space as sacred when viewed in the context of sacred spaces in ancient times?

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- The countries second oldest synagogue still in use.
- Kahal Kadosh Beth Elohim translates to Holy Congregation House of God.

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Inside of Kahal Kadosh Beth Elohim Synagogue. Circa 1933.

Kahal Kadosh Beth Elohim Synagogue, a National Historic Landmark, is the country's second oldest synagogue and the oldest in continuous use. The American Reform Judaism movement originated at this site in 1824. The congregation of Kahal Kadosh Beth Elohim--meaning Holy Congregation House of God--was established in colonial Charleston in 1749, and is now the nation's fourth oldest Jewish community. The building reflects the history of Jewish worship in Charleston, as well as the high degree of religious tolerance within the Carolina colony.

The Beth Elohim congregation began as an Orthodox community, founded primarily by Sephardic immigrants (of Spanish and Portuguese ancestry). By the end of the 18th century the Beth Elohim congregation had become the largest Jewish community in the nation, with a membership of 500. This synagogue was built in 1840, on the site of the congregation's first synagogue destroyed in the Charleston fire of 1838. The building is an excellent example of the Greek Revival style, as its form, portico and rich ornamentation are adapted from classic Greek temples. Designed by New York architect Cyrus L. Warner, the temple was built by congregation member, David Lopez.
By 1841, the majority of the congregation was embracing Reform Judaism, and the first service held in the new temple reflected this ideology. The Reform Movement, an attempt to modernize synagogue worship and a reevaluation of Jewish theology, had its roots in Hamburg, Germany, in the 1810s, and quickly spread throughout central Europe and to the United States. Worship reform included choral singing, organ music, and the use of German instead of Hebrew for prayers and sermons. In 1824, 47 members of Beth Elohim petitioned the trustees to abridge the Hebrew rituals and conduct prayers and sermons in English. The denial of these requests resulted in a temporary split of the congregation, but by 1833 a united Beth Elohim had nearly 200 members supporting the Reform Movement. After the burning of the first synagogue and the election of a new rabbi, the inaugural service of this synagogue held in 1841 contained modernized ritual and Beth Elohim formally became the first American Reform congregation. Today, the Synagogue still serves the Reform Judaism community. A small museum contains artifacts pertinent to the history of the congregation, such as a letter written to the congregation by George Washington.

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Kahal Kadosh Beth Elohim Synagogue (U.S. National Park Service)

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Kahal Kadosh Beth Elohim Synagogue, a National Historic Landmark, is the country's second oldest synagogue and the oldest in continuous use. The American Reform Judaism movement originated at this site in 1824. The congregation of Kahal Kadosh Beth Elohim--meaning Holy Congregation House of God--was established in colonial Charleston in 1749, and is now the nation's fourth oldest Jewish community.

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Judaism is not a religion that typically has many denominations in relation to other religions such as Christianity but there are two main sects; Orthodox and Reform Judaism is fundamentally different in the ways in which they each approach the Torah. In Orthodox Judaism, the Torah has been written essentially directly by God and its word is very explicit in its meanings whereas in Reform Judaism the Torah is up for more interpretation by Rabbis and the followers of Judaism. Women and men are also no longer separated in religious services in Reform as they are in Orthodox.

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In comparison to many other English colonies within the Americas, Charleston and the south, in general, were very welcoming to those of multiple religions. The first known Jew in Charleston appearing in 1695. but it wasn't until the 1740s that Judaism became a bustling religion within Charleston. Around this time is when there were enough Jews to form a congregation (KKBE). The Jews in Charleston were also an integral part of the American Revolution within SC, as most of them occupied King St. as merchants and all joined the same company within the militia. Most Jewish women in Charleston were independent of their husbands as well and owned their own businesses which was unusual at the time. This later was shown within KKBE and its change to a reform temple which in turn changed Judaism in Charleston. Today there are over 400 Jewish families living within downtown Charleston.

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Synagogues share certain functional interior furnishings, but there is no architectural design or artistic style that characterizes a synagogue.
Rabbi Millgram speaks about pre-modern synagogue buildings, but his description of the features of synagogue interiors could just as well have been expressed in the present tense, with a few exceptions: Contemporary synagogues feature many windows, often very large, and in the past few centuries, many ornate and elaborate synagogues have been constructed. Reprinted with permission from Jewish Worship, published by the Jewish Publication Society.
In respect to its architecture the synagogue has at no time reflected any uniquely Jewish style. Being aliens everywhere, the Jews did not build with an eye to permanence.

Diaspora Conditions Often Dictated Modesty

Historians have characterized the medieval Jewish economy as one of liquid cash. The Jew never knew when he would have to pack up and wander forth to a new temporary home. Architectural style was therefore not a primary consideration. In addition, the vast majority of Jews were very poor, this despite their supposed wealth. Unless there was a wealthy patron, the general poverty of the community dictated extreme economy.

An added reason for not developing a uniquely Jewish style of architecture was the dispersal of the Jews among many nations, where they were always a small minority of the population. And the prevailing disabilities resulted in a lack of skills in the plastic arts-the Jews produced many scholars but few architects. Hence they usually relied on non-Jewish architects to interpret the Jewish tradition of synagogue practice.

Because there were some countries where Jews were not permitted to own land, synagogues were held by non-Jewish trustees or were leased on short terms. Under such conditions elaborate architectural structures were not prudent, and the development of a definitive architectural style was unlikely. Modesty to the point of drabness was the prevailing policy.

Unlike the cruciform of the church, the architectural shape of the synagogue lacked symbolic meaning. The synagogue was usually oblong or square, and its external appearance was usually unobtrusive. Especially in medieval Europe, anonymity and concealment were the better part of wisdom.

Conditions Permitting, Tall Was Good

In the Eastern lands the situation of the Jews was more stable. The Babylonian Talmud [BT] therefore specifies that the synagogue be the tallest building in town-and starkly admonishes that any city in which the roofs are higher than the synagogue will eventually be destroyed (Shabbat 11a). This provision, however, was seldom possible of execution, especially in the Christian countries where the Church appropriated this prerogative for itself. Woe to the Jewish community that dared build a synagogue taller than the local church.

Still, there were synagogues that dared compete with the dominant faith. They achieved their humble victory by building downward so that the synagogue was "taller" than the church within the structure. Building the synagogue partly below the ground also fulfilled the words of the psalmist: "Out of the depths have I called Thee, O Lord" (Psalm 130:1). This principle also found expression in having the spot where the reader stood somewhat below the synagogue floor, so that he could literally cry out to God "out of the depths."

Windows-Prescribed, But Sometimes Foregone

The Talmud also requires that synagogues always have windows (BT Berakhot 31a). The rabbis based this ruling on the example of Daniel's place of prayer in which, the Bible says, "his windows were open in his upper chamber" (Daniel 6:11). A modern interpretation of this rabbinic requirement was given by the late Rabbi Kook. The windows in the synagogue, said Rabbi Kook, are to teach us that during our prayers we must be aware of the outside world. A Jew must not withdraw from the world and pray only for his own needs. But this architectural pattern, too, was not always followed. Windows at times were a liability because the prayers might be heard without and be considered an affront to the sensibilities of the non-Jews.

The Synagogue Interior-Functional, with Symbols

The interior of the synagogue was relatively simple and functional. It was devoid of such bold religious symbols as statues, crosses, crucifixes, icons, censers, fonts, relics, or reliquaries. In comparison with some houses of worship, the synagogue was simplicity itself. But it was not lacking in meaningful symbols.

Functionally the synagogue was well adapted to the usages of the tradition. This became evident the moment one crossed the synagogue threshold. The most striking object, located in the center of the synagogue, was the bimah, the raised platform on which the Torah was read. This boldly emphasized the central role of Torah in the synagogue worship. In the modern American synagogue the bimah has all but vanished. The platform in front of the synagogue has replaced the bimah, and the symbol of the Torah's centrality has been obliterated.

The second prominent fixture of the synagogue interior was the aron ha-kodesh, the holy ark, wherein the Torah scrolls were kept. Originally there was only a chest with several shelves on which the scrolls were kept in a lying position. The chest was in a side room, and a curtain set it off from the congregation. During the talmudic period the chest was moved to the center of the east wall and made into a fixed part of the synagogue structure. The scrolls were appropriately adorned and were arranged in a standing position so that they could be seen when the ark was opened. The doors of the ark, too, were ornamented with lions and the tablets of the Ten Commandments. The curtain in front of the ark, known as the parokhet, became an essential adjunct of the ark in imitation of the tabernacle built in the desert. The Bible tells us that Moses "put up the curtain ... and screened off the Ark" (Exodus 40:21). In the Jerusalem Temple, too, the Bible informs us that Solomon "made the veil" for the ark (2 Chronicles. 3:14).

Another symbol that was transferred from the ancient tabernacle and from the Jerusalem Temple was the eternal light. Here, too, the Bible records that one of the priestly duties was to keep the candelabrum lit "before the Lord [to burn] regularly" (Lev. 24:4). In the synagogue the eternal light (made of gold, silver, or burnished brass, depending on the opulence of the donor) hung in front of the ark and burned constantly. It symbolized the spiritual enlightenment which is forever emanating from the Torah.

Synagogue Art-The Ancients Had More

No permanent place of worship is devoid of some form of artistic expression. The synagogue was no exception. In addition to the adornments of the scrolls of the Torah and the ark, there were also decorations on the walls and floors. A number of ancient synagogues going back to the talmudic period have recently been excavated, among them the sixth century synagogue at Bet Alpha [in Northern Israel], with its beautiful mosaics depicting birds, animals, and human figures.

The most important of synagogue excavations was that of the Dura-Europos synagogue, which was erected in [Syria in] 245 C.E. This discovery revealed an ancient synagogue art of surprising beauty and originality. The frescoes and mosaics contain symbols of the zodiac, biblical scenes, and geometric figures. The murals are the earliest representations of biblical scenes on so large a scale, and they are regarded as the prototypes of Christian art. Among the panels are a number of colorful scenes from the Bible, such as the prophet Samuel in the Tabernacle of Shiloh (1 Samuel 3) and the three youths in the fiery furnace (Daniel 3). Apparently the Jews of the talmudic period did not refrain from adorning their synagogues with pictures of human beings, at least not in the third century C.E., when the Dura synagogue was erected.

In later centuries, however, the bias against human forms as synagogue decorations grew and in time prevailed. Such decorations came to be regarded as contrary to the second commandment: "You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below, or in the waters under the earth" (Exodus 20:4). But the religious authorities were not consistent. Lions and eagles as synagogue decorations were to be found everywhere.

The restriction on synagogue art resulted in an increasing reliance on Hebrew inscriptions for decorative purposes. These inscriptions served a dual purpose: they embellished the synagogue and edified the congregation. As an adornment Hebrew script, like Arabic, is an exquisite art form. As edification, the quotations utilized were mostly biblical verses suitable for creating a proper mood for prayer. The most frequent inscription was "Know before whom you stand" (Berachot 28b). Others were "How lovely are Thy tabernacles, O Lord of hosts" (Psalms 84:2); "0 give thanks unto the Lord, call upon His name" (Psalms 105:1); "O Lord, hear my prayer" (Psalms 102:2); and many similar quotations.

Occasionally the glass windows were decorated with symbolic forms, but that was rare. Synagogue windows were usually few and small and their function strictly utilitarian. They were meant to admit some light and in warm weather some fresh air.

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Pre-Modern Synagogue Architecture and Interior Design | My Jewish Learning

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Synagogues share certain functional interior furnishings, but there is no architectural design or artistic style that characterizes a synagogue. Rabbi Millgram speaks about pre-modern synagogue buildings, but his description of the features of synagogue interiors could just as well have been expressed in the present tense, with a few exceptions: Contemporary synagogues feature many windows, often very large, and in the past few centuries, many ornate and elaborate synagogues have been constructed.

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Kahal Kadosh Beth Elohim (KKBE) was originally founded in 1749 as Beth Elohim, making KKBE the second oldest synagogue in the United States of America. After a fire destroyed the space in 1838 the synagogue was rebuilt two years later and renamed, KKBE where it became the epicenter of Judaism in the American Southeast.