Rosa Sonneschein

1847 – 1932

by Jane H. Rothstein

On April 13, 1895, the Chicago Evening Journal welcomed the premiere of the American Jewess and praised its editor, Rosa Sonneschein. “Until three years ago,” the Journal effused, she was “one of the best known society women in St. Louis, a prominent figure in literary circles, and an active worker in the field of charity, independent of creed or nationality.” Writer, journalist, and clubwoman, Rosa Sonneschein founded the American Jewess, the first English-language magazine for Jewish women in the United States, to be a voice and forum for American Jewish clubwomen. Through it, Sonneschein strongly supported, as well as criticized, the National Council of Jewish Women and crusaded for women’s membership and expanded roles in the synagogue and for Zionism.

Born in Prostejov, Moravia, Austria, on March 12, 1847, Rosa Sonneschein was the daughter of Fannie (Sternfeld) and Hirsch Bär Fassel, a respected scholar and moderate Reform rabbi. Rosa grew up as the youngest daughter in an upper-middle-class home in Nagykanizsa, Hungary, and received an education at home and the local high school that was remarkably thorough for a nineteenth-century girl. In 1864, she married Solomon Hirsch Sonneschein, a young radical Reform rabbi with a congregation in Warasdin, Croatia. In the next five years, the Sonnescheins moved to successive posts in Prague, New York City, and finally, in 1869, St. Louis, where they remained for about twenty years.

Rosa and Solomon Sonneschein had four children: Ben, born in Warasdin in 1865; Fanny (Loth), born in Prague in 1866; Leontine (Pomeroy), born in Prague in 1868; and Monroe, born in St. Louis in 1873. Fanny followed her mother to become active in women’s literary clubs. Monroe contributed several poems, stories, and articles to the American Jewess.

During the years Rosa Sonneschein spent as a (Yiddish) Rabbi's wife; title for a learned or respected woman.rebbetzin [rabbi’s wife] in St. Louis, she was a public figure in the city’s Jewish community. She helped lead the “Ladies’ Meetings” and organized the choral society at the two St. Louis congregations Solomon Sonneschein served. Her position as a rebbetzin also enabled her to move beyond the Jewish community, participating in literary circles and the city’s German cultural life. In 1879, she founded the Pioneers, a Jewish women’s literary society. Modeled on similar Christian women’s clubs, the Pioneers devoted themselves not to studying Jewish literature, but to cultivating general literary taste and knowledge. Perhaps encouraged by club experiences, Sonneschein began to publish stories in Jewish periodicals at least as early as the mid-1880s. Her standing in both the German and Jewish communities and her frequent European travels positioned Sonneschein well as a correspondent for the German-language press, and her reports on world expositions in Paris, St. Louis, and Chicago gained her some prominence.

During their years in St. Louis, Rosa and Solomon Sonneschein projected the image of a united couple, but quarreled frequently. They had intellectual disagreements, most notably over the wisdom of Zionism, but personal problems overshadowed these in plaguing their relationship. Mutual charges of infidelity and financial irresponsibility, exacerbated by their roles as public figures in the Jewish community and representatives of it to those outside, made the Sonnescheins’ marriage untenable, and they separated in 1891. Rosa first broached the idea of divorce, but ultimately allowed Solomon to sue, wishing “to be rid of him, not ruin him.” Their divorce was finalized in April 1893.

After the divorce, Rosa Sonneschein’s journalistic skills proved essential, as she received no alimony. Through writing, she not only supported herself, but also gained some fame. At a panel of representative presswomen during the May 1893 Press Congress, held as part of the World’s Columbian Exposition in Chicago, she spoke on “Newspaperwomen in Austria.” During this speech Sonneschein articulated the need for a magazine specifically addressing American Jewish women.

The exposition also featured the Jewish Women’s Congress, held in September 1893. The congress brought together prominent middle-class Jewish women from Chicago and across the country to discuss literary, philanthropic, and religious questions. Here, Sonneschein likely garnered support for her proposed magazine, and lent her support to the permanent organization the congress created, the National Council of Jewish Women (NCJW).

Sonneschein remained in Chicago after the exposition, and in April 1895 she began editing the American Jewess. At first she also published and managed the business affairs of the magazine. Finding the workload too heavy and the finances too tight, she hired a business manager and opened additional offices in New York in 1896. Financial troubles persisted, however, leading Sonneschein to sell the magazine in 1898, though she retained editorship. Despite the efforts of the new owners, the American Jewess’s financial situation did not improve; its August 1899 issue was its last.

Throughout the run of the American Jewess, Sonneschein advocated for the expansion of women’s roles in the synagogue and the Jewish community. It was in this regard that she believed the NCJW could contribute. Rather than focus its main efforts on philanthropy, which, she argued, many other Jewish organizations pursued successfully, Sonneschein asserted that it should concentrate on promoting greater religious unity and observance (particularly Sabbath observance) in the American Jewish community, a task for which she believed Jewish women especially well suited.

Taking a stance that set her apart from the majority of her middle-class Jewish peers, Sonneschein also advocated for Zionism in the American Jewess’s pages. She viewed Zionism as a potential source of relief for oppressed Jews in Eastern Europe and a source of pride and a countermeasure to assimilation for Jews in America and Western Europe. Sonneschein attended and reported on both the First and Second Zionist Congresses in 1897 and 1898. At the former, she was one of only four American participants and twenty-one women attendees (out of approximately 250).

Rosa Sonneschein linked her advocacy of Zionism with her vision for the NCJW, arguing that by adopting Zionism as its credo, the organization could better reach out to immigrant Jewish women and thus become a truly representative, national organization. That the NCJW neither readily adopted her passion for Zionism nor pursued religious goals as its main focus disturbed Sonneschein. In her magazine’s last years, she became increasingly dissatisfied with and critical of the organization, though it is unclear whether she ever completely severed ties with it.

After the demise of the American Jewess in 1899, Sonneschein virtually disappeared from public life. She continued to write and travel, but never again was as publicly involved in the activities of Jewish women’s organizations or of the Zionist movement. After living intermittently with her daughter Fanny, Sonneschein returned to St. Louis, where she died on March 5, 1932. Although divorced for over thirty years, she was still memorialized in her obituary as Solomon Sonneschein’s widow.

By founding and editing the American Jewess, Rosa Sonneschein not only provided support and space for the emerging national network of Jewish clubwomen and created a forum in which to publicize her then unconventional views on Zionism, but also pioneered a professional role in journalism for American Jewish women.


“The American Jewess.” American Jewess 6 (February 1898): 205–208

“The National Council of Jewish Women and Our Dream of Nationality.” American Jewess 4 (October 1896): 28–32

The Pioneers: An Historical Essay. Read Before the Society of Pioneers, May 18, 1880 (1880)

“Plucked from the Grave.” Jewish Messenger (New York), March 6, March 13, and March 20, 1885

“Something About the Women’s Congress in Brussels.” American Jewess 6 (October 1897): 11–12

“Three Kisses.” Translated from German by Mrs. Julius Wise. American Jews’ Annual 5645 (1884–1885): 76–82

“The Zionist Congress.” American Jewess 6 (October 1897): 13–20.


AJYB 6 (1904–1905): 191

AJH 68:57–63

Binswanger, Augustus. Diaries 1870–1871. Augustus Binswanger Papers, AJA, Cincinnati, Ohio

EJ (1973–1982)

Jacobson, Laura D. “The Pioneers.” American Jewess 1 (August 1895): 241–242

Kraut, Benny. “A Unitarian Rabbi? The Case of Solomon H. Sonneschein.” In Jewish Apostasy in the Modern World, edited by Todd M. Endelman (1987)

Loth, David. “The American Jewess.Midstream 31 (1985): 43–46, and “Notes on the Marital Discord of Solomon and Rosa Sonneschein,” and “Supplementary Memoir of the Sonnescheins.” Small Collections. AJA

Loth, Fanny Sonneschein. “Autobiographical Questionnaire.” Small Collections. AJA

Orlan, Haiyim. “The Participants of the First Zionist Congress.” In Herzl Year Book, vol. 6, Essays in Zionist History and Thought, edited by Raphael Patai (1964–1965)

Porter, Jack Nusan. “Rosa Sonnenschein [sic] and The American Jewess: The First Independent English Language Jewish Women’s Journal in the United States.” AJH 67 (September 1978): 57–63, and “Rosa Sonneschein and The American Jewess Revisited: New Historical Information on an Early American Zionist and Jewish Feminist.” AJA 32 (1980): 125–131

Sonneschein, Solomon H. Letterbooks, 1882–1893. Solomon H. Sonneschein Papers, AJA

“Widow of Rabbi Sonneschein Dies.” St. Louis Globe-Democrat, April 6, 1932

“A Woman’s Cultural Club.” Missouri Historical Society Bulletin 6 (1949–1950): 109.


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Rose Sunshlne, “Montefiore Mozes at Nagykanizsa,” Egyenlöség 25 November 1933, p. 14.
(Translated from the Hungarian)

The hero of this recollection is the author Rose Sunshine, a well-known Writer in New York. The old lady is now past 86 years old, but she is still in full possession of spiritual strength. She is one of America’s best publicists and the editor of a newspaper devoted to a large copy. This memoir also includes the writer's father, who was H. B. Fassel, Chief Rabbi of Nagykanizsa. Fassel was also famous for his combatitive writings and indictments of his religious policies were masterpieces of this genre. Jüdisches Recht and his writings on S. R. Hirsch and Abraham Geiger. And Mózes Montéfiore and a Hungarian city: Nagykanizsa are also included in this memoir. . .

I went to school in Nagykanizsa. Our school was on Vasut Street. Those who used to arrive by the southern train came along this street. And we also always came out of school at noon. One day I became aware of a car in which I was sitting. One of the passengers was so interesting. to stare at length. He had a huge nose and his face was as if carved from marble. His oval, pale face sank into an unusually high collar. He was wearing a tall black top hat, but his snow-white locks of hair were visible from under him. The most interesting were his deep-looking eyes.
He noticed me looking and smiled. There was some hypnotic force in this smile because I looked at him in fascination for a moment. I had a hard time putting myself together. By the time I got home, the soup had already been served.
My father sternly asked:
- Why did you come so late?
"My father," I replied, "I saw a man in the city who looked the same as Moses."
"Have you seen Moses or did you know him?" My father asked, laughing.
- No, but that's how I imagined him!
"It's good Rozsinka, just eat your soup, because it's going to cool down."
However, I barely ate three spoons, suddenly the door slammed open and the church servant fell through it. This is the correct term because it was as if something unusual had bothered us. However, my father calmly asked:
- What happened? Did anyone die?
"There's more trouble, Chief Rabbi, much more trouble." Moses Montefiore arrived in Nagykanizsa /
- Are you crazy !? He jumped up from his father.
- No, Chief Rabbi, I'm on my mind. Sir Moses Montefiore did arrive and stay at Hotel Korona. And right after he arrived he called me.
- Is it for you? Why would Sir Montefiore call you?
I exclaimed:
"- Dad, I'm sure this will be the wonderful man I've seen. "
The church servant is now more understandable to speak hands.
- They were called to the hotel and led to a luxuriously furnished suite. There his secretaries received and the following monata: “Report to Fassel Chief Rabbi urns, to Sir Moses Montefiore on his way to the Sultan
He arrived in Nagykanizsa. Sir Montefiore wants to talk to the Sultan about the persecution of Jews in the East. Given that my master’s wife had recently died, the chief rabbi wanted to say caddy for his wife in his synagogue. Sir Moses asks the Chief Rabbi to take action on the matter of worship because Sir Moses wants to continue his journey in three hours to reach the Sultan in time
"It's a great honor to look at me as well as the community," my father said. "Go to the synagogue, light all the candles, including the candles in the porch." Then hurry to our most distinguished community members and speak to the cantor Goldsteln as well. He must open the worship service with "Sch'ma Jisroel." that everything is ready.You understand?
- Yes, Chief Rabbi. (And he's already gone.)
We had a quick lunch and my father immediately retired to his room. He soon appeared, carefully combed, in his heavy black silk rabbi robe, snow-white collar, and shoulders of his richly gilded talis. Something of inner fire lit up his eyes and his every move expressed his spiritual strength. I, too, dressed in festive attire and soon wanted to sneak up the steps of the synagogue, but the beadle stopped:
"Stop child," he said. "Little children have nothing to do here and you can't come in here even if you're twenty, because women have a place in the gallery."
It was then, for the first time in my life, that I was ashamed that women were not valued as much as men in religious matters. I wanted to rush up to the gallery, but it was also closed. There was nothing left but to hide in the arches of the gate and wait for events.
And soon the dignitaries of the community appeared. First the president, then the vice president, then the cantor, known for his beauty, in festive ornament. When my father arrived in front of the synagogue, throwing all precautions aside, I rushed over and hugged him. My father gestured sternly for me to disappear and I had to follow this order But I stayed near the entrance.
Soon a carriage arrived in front of the synagogue and the man I admired on arrival got out of the car. My father bowed respectfully to him and offered his arm. Moses Montefiore took off his cylinder and handed it over to the temple servant. He was wearing a black cap. On my father’s arm he slowly went to the synagogue, hundreds of candles welcoming them with a solemn light. And as they entered the gate, the careful beadle closed the door after them.
I had to run home, change clothes and go to afternoon school. At school, however, I couldn’t pay attention. My thoughts revolved around Moses Montefiore. I couldn't wait to get home. When my father saw me, he laughed, kissed me, hugged me and said,
"God bless my child," he said solemnly, "you were right. The face you saw was the face of Sir Moses Montefiore. Never forget, little daughter, that you were graced today to have seen the greatest Jew who lives on earth at this time.”
Since then, I have thought a lot here in America about my happy youth in Nagykanizsa, but I happily remember my encounter with Montefiore.

Rosa Sonneschein, also wrote under the name Rose Sunshine. A brief memoir recalling Moses Montefiore's visit to Nagy Kanizsa in 1863 was published in the Hungarian Jewish weekly EgyenlÌÄå¦sÌÄå©g 25 November 1933. Was this part of a larger memoir written in English?

In reply to by Michael Silber

I would LOVE to know! I am a great-grand daughter, and know so little!

An ardent Zionist and advocate for an expanded role for women in the synagogue and religious community, Rosa Sonneschein founded and edited The American Jewess, which gave her a forum for those views.

Institution: The Jacob Rader Marcus Center of the American Jewish Archives, Cincinnati, OH, and the State Historical Society, MO

How to cite this page

Rothstein, Jane H.. "Rosa Sonneschein." Jewish Women: A Comprehensive Historical Encyclopedia. 20 March 2009. Jewish Women's Archive. (Viewed on April 16, 2021) <>.


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