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167-570: The Synagoge Zürich Löwenstrasse is an Orthodox Jewish synagogue , located at Löwenstrasse 10, Zürich , in the Canton of Zürich , Switzerland . Built in 1884 in the Moorish Revival and Byzantine Revival styles, the building is the oldest and largest synagogue in Zürich. The building also houses the prayer and school house of Israelitische Cultusgemeinde Zürich (ICZ) which was founded in 1862. ICZ

334-587: A Class B object of regional importance, the library of the Israelitische Cultusmeinde Zürich (ICZ) in Enge at the Arboretum Zürich even as a Class A object of national importance. Orthodox Judaism Orthodox Judaism therefore advocates a strict observance of Jewish Law, or halakha , which is to be interpreted and determined only according to traditional methods and in adherence to

501-642: A personal God in his opening six articles. The six concern God's status as the sole creator, his oneness, his impalpability, that he is first and last, that God alone, and no other being, may be worshipped, and that he is omniscient. The supremacy of the God of Israel is even applied to non-Jews. According to most rabbinic opinions, non-Jews are banned from the worship of other deities. However, they are allowed to " associate " lower divine beings with their faith in God (mostly to allow contact with Christians , accepting that they were not idolaters with whom business dealings and

668-428: A consensus on the adaptation of halakha . Their initiative was thwarted by a combination of radical, secularist maskilim and leading conservative rabbis. This was highlighted during the battle that erupted after Moshe Leib Lilienblum 's 1868 call for a reconsideration of Talmudic strictures. Reines, Pines and their associates gradually formed the nucleus of Religious Zionism , while their conservative opponents adopted

835-510: A creed, although the 13 principles expounded by Maimonides in his 1160s Commentary on the Mishna , remained the most widely accepted. Various points were contested by many of Maimonides' contemporaries and later sages, such as the exact formulation and the status of disbelievers (either misinformed or expelled heretics). Similarly, Albo listed only three fundamentals, and did not regard the Messiah as

1002-487: A decade; the lifting of formal discrimination also strongly affected the Jews of independent Poland , Lithuania and other states. In the 1930s, it was estimated that no more than 20%–33% of Poland's Jews, the last stronghold of traditionalism where many were still living in rural and culturally-secluded communities, could be considered strictly observant. Only upon having become an embattled (though still quite large) minority, did

1169-419: A different response, which first arose in its very epicenter. Severe protests did not affect Temple congregants, eventually leading the wardens of Hamburg's Jewish community to a comprehensive compromise for the sake of unity. They replaced the elderly, traditional Chief Dayan Baruch Oser with Isaac Bernays . The latter was a university graduate, clean-shaven, and modern, who could appeal to the acculturated and

1336-456: A few professions, such as trade. Houses were built with two separate entrances, one for Jews and one for Christians. They were under the high and low courts of the Baden bailiff and had to buy "protection and safety" letters from the authorities. It wasn't until 1876 that Jews were granted full equality in civil rights and allowed to travel. By 1920, most Jews had left the community. The members of

1503-500: A gentile play an organ on the Sabbath, were combined with theological issues. The Temple's revised prayer book omitted or rephrased petitions for the coming of the Messiah and renewal of sacrifices ( post factum , it was considered to be the first Reform liturgy). More than anything else, this doctrinal breach alarmed the traditionalists. Dozens of rabbis from across Europe united in support of

1670-415: A housing unit of at least 4 m (43 sq ft) as normal bedrooms, dining rooms, living rooms, kitchens and habitable cellars and attics. About 57.7% of the total households were owner occupied, or in other words did not pay rent (though they may have a mortgage or a rent-to-own agreement). As of 2000 , there were 45 homes with 1 or 2 persons in the household, 337 homes with 3 or 4 persons in

1837-582: A key tenet. Many who objected argued that the entire corpus of the Torah and the sayings of ancient sages were of canonical stature, rather than a few selected points. In later centuries, the 13 Principles became considered universally binding and cardinal by Orthodox authorities. During the Middle Ages, two systems of thought competed for primacy. The rationalist-philosophic school endeavored to present all commandments as serving higher moral and ethical purposes, while

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2004-498: A learned few). The combination of religious conservatism and modernity in everything else was emulated elsewhere, earning the label " Neo-Orthodoxy ". Bernays and his like-minded followers, such as Rabbi Jacob Ettlinger , fully accepted the platform of the moderate Haskalah , taking away its progressive edge. While old-style traditional life continued in Germany until the 1840s, secularization and acculturation turned Neo-Orthodoxy into

2171-504: A loan of CHF 3,000 which is to be repaid in installments over five years. To a restoration of the Lord, kosher dining in a foreign land is allowed. Unpleasantly the fact that was often agitated here by a certain party against the commercial treaty with France, because in the same by the French [government] refusal's to otherwise not to sign the contract [comment: related to a trade relationship with

2338-512: A mistake of the common masses) was to be meticulously observed and revered. Sofer was frank and vehement about his stance, stating during the Hamburg dispute that prayers in the vernacular were not problematic per se , but he forbade them because they constituted an innovation. He succinctly expressed his attitude in wordplay he borrowed from the Talmud: "The new ( Chadash , originally meaning new grain)

2505-451: A modernized synagogue in Pressburg and other innovations, and his yeshiva was nearly closed by warden Wolf Breisach. But in 1822, three poor (and therefore traditional) community members, whose deceased apostate brother bequeathed them a large fortune, rose to the wardens' board. Breisach died soon after, and the Pressburg community became dominated by the conservatives. Sofer also possessed

2672-496: A partition. By 2005, that number went down to one, and ceased to exist when that synagogue resigned from the OU in 2015 after understanding that the OU was planning to expel it. In the postwar era, the vague traditional coalition came to a definite end. During and after the Holocaust , a new wave of strictly observant refugees arrived from Eastern and Central Europe. They typically regarded

2839-543: A plot at Löwenstrasse . The foundation stone was laid on 6 July 1883, and the inauguration took place on 16 September 1884. The construction was carried out on the plans of the architects Chiodera and Tschudy, who designed a synagogue in the Moorish Revival and Byzantine Revival styles. The construction including land cost over then 200,000 Swiss Francs. The building of the synagogue was highly praised because of its acoustically good properties. The Moorish style imaginative inner decorations were not appreciated by all members of

3006-505: A polemic instigated by Hirsch. Lesser became a rallying point for conservative elements, concerned mainly with public standards of observance in critical fields such as marriage. A broad non-Reform, relatively traditional camp slowly coalesced as the minority within American Jewry, serving the nonobservant. Their synagogues liberalized their approach: omission of piyyutim from the liturgy; English-language sermons; secular education for

3173-569: A rabbinic ordination and limited knowledge would have marked him as a heretic by European standards . In 1845 he introduced the words "Orthodox" and "Orthodoxy" into the American Jewish discourse, explicitly to oppose Reform. Leeser was a staunch proponent of Zecharias Frankel , whom he considered the "leader of the Orthodox party". at a time when Positive-Historical and Orthodox positions were hardly distinguishable. In 1861, Leeser defended Frankel in

3340-667: A rabbinical seminary including secular studies. The progressives viewed him as too conservative. After four years of constant strife, he lost faith in the possibility of reuniting the Jewish public. In 1851, a group in Frankfurt am Main that opposed the Reform character of the Jewish community turned to Hirsch. He led them for the remainder of his life, finding Frankfurt a hospitable site for his unique ideology, which amalgamated acculturation, dogmatic theology, thorough observance, and strict secession from

3507-400: A remnant of the past and lending credit to their own rival ideology. Thus, the term Orthodox is often used generically to refer to traditional (even if only in the sense that it is unrelated to modernist movement) synagogues, rites, and observances. Academic research noted that the formation of Orthodox ideology and organizations was itself influenced by modernity. This was brought about by

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3674-540: A salvific Messiah -King who will restore the Temple in Jerusalem and gather the people to Zion . Orthodox Judaism is not a centralized denomination. Relations between its different subgroups are often strained, and the exact limits of Orthodoxy are subject to intense debate. Very roughly, it may be divided between Haredi Judaism (Strictly-Orthodox), which is more conservative and reclusive, and Modern Orthodox Judaism , which

3841-405: A strong base in the form of his yeshiva , the world's largest at the time, with hundreds of students. And crucially, the large and privileged Hungarian nobility blocked most imperial reforms in the backward country, including those relevant to the Jews. Hungarian Jewry retained its pre-modern character well into the 19th century, allowing Sofer's disciples to establish a score of new yeshivas , at

4008-477: A symbol of Reform in Germany since 1818, so much that Hildesheimer seminarians had to sign a declaration that they would never serve in a synagogue that introduced one – was accepted with little qualm by the French Consistoire in 1856, as part of a series of synagogue regulations passed by Chief Rabbi Salomon Ulmann . Even Rabbi Solomon Klein of Colmar , the leader of Alsatian conservatives who partook in

4175-405: A time when these institutions were rapidly closing in the west, and a strong rabbinate to appoint them. A generation later, a self-aware Orthodoxy was well entrenched in the country. Hungarian Jewry gave rise both to Orthodoxy in general, in the sense of a comprehensive response to modernity, and specifically to the traditionalist, militant ultra-Orthodoxy . The 1818–1821 controversy also elicited

4342-488: A united observant pro-Zionist front would be formed, were dashed between 1897 and 1899, as both the Eastern European nationalist intellectuals and Theodor Herzl himself revealed an uncompromising secularist agenda, forcing traditionalist leaders to pick sides. In 1900, the anti-Zionist pamphlet Or la-Yesharim , endorsed by many Russian and Polish rabbis, largely demarcated the lines between the proto- Haredi majority and

4509-421: A year. German Neo-Orthodoxy, in the meantime, developed a keen interest in the traditional Jewish masses of Russia and Poland; if at the past they were considered primitive, a disillusionment with emancipation and enlightenment made many young assimilated German Orthodox youth embark on journeys to East European yeshivot , in search of authenticity. The German secessionists already possessed a platform of their own,

4676-402: Is 224 people or 9.1% of the population are between 60 and 69 years old, 150 people or 6.1% are between 70 and 79, there are 48 people or 1.9% who are between 80 and 89, and there are 8 people or 0.3% who are 90 and older. As of 2000 the average number of residents per living room was 0.56 which is about equal to the cantonal average of 0.57 per room. In this case, a room is defined as space of

4843-479: Is a unified Jewish community having about 2,500 members, and thus the largest Jewish community in Switzerland, which since 2007 is recognized as a denomination. In the synagogue, the community celebrates the daily Minyan and Shabbat and holiday services. The building is a Cultural Property of National Significance . The synagogue is located at Löwenstrasse 10 , between Bahnhofstrasse and Schanzengrabens in

5010-514: Is forbidden by the Torah anywhere." Regarding the new, ideologically-driven sinners, Sofer commented in 1818 that they should have been anathemized and banished from the People of Israel like earlier heretical sects. Unlike most, if not all, rabbis in Central Europe, who had little choice but to compromise, Sofer enjoyed unique circumstances. He, too, had to tread carefully during the 1810s, tolerating

5177-401: Is generally well educated. In Lengnau about 82.4% of the population (between age 25 and 64) have completed either non-mandatory upper secondary education or additional higher education (either university or a Fachhochschule ). Of the school age population (in the 2008/2009 school year ), there are 262 students attending primary school , there are 203 students attending secondary school in

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5344-538: Is given in the following table: The Synagogue on Zürichstrasse is listed as a Swiss heritage site of national significance. The hamlets of Husen and Vogelsang and the entire village of Lengnau are designated as part of the Inventory of Swiss Heritage Sites . As of  2007 , Lengnau had an unemployment rate of 1.53%. As of 2005 , there were 128 people employed in the primary economic sector and about 51 businesses involved in this sector. 331 people are employed in

5511-498: Is governed since 1901. On 5 July 1865 the Jewish community, which at that time numbered nearly 30 members, mentioned the acquisition of a field for applying a cemetery. The cemeteries Unter Friesenberg and Oberer Friesenberg were established in 1865 and 1952. The building of the Synagogue is listed in the Swiss inventory of cultural property of national and regional significance as

5678-645: Is listed as a heritage site of national significance . The remains of a Roman era farm was discovered near Lengnau. The modern municipality of Lengnau is first mentioned in 798 as Lenginwanc . The Herrschaft rights were claimed by both the Bishop of Constance and the Habsburgs . After the conquest of the Aargau in 1415, the Bishop and the County of Baden continued to dispute

5845-539: Is not yet died out. " The synagogue Löwenstrasse was renovated in 1936, 1952, and most recently in 1993, executed by the architects Bernard San, Michael Berlowitz and Ron Epstein, to grant restoration and renovation maintenance works. The Synagogenchor Zürich today is composed of two dozen singers. Once a month, in the worship on the Sabbath morning and on occasion of the High Holi Days celebrations, as well as on interfaith events and concerts in Switzerland and abroad,

6012-402: Is often described as extremely conservative, ossifying a once-dynamic tradition due to the fear of legitimizing change. While this was sometimes true, its defining feature was not forbidding change and "freezing" Jewish heritage, but rather the need to adapt to the segment of Judaism in a modern world inhospitable to traditional practice. Orthodoxy often involved much accommodation and leniency. In

6179-417: Is relatively open to outer society and partakes in secular life and culture. Each of those is itself formed of independent streams. These are almost uniformly exclusionist, regarding Orthodoxy as the only legitimate form of Judaism. While adhering to traditional beliefs, the movement is a modern phenomenon. It arose as a result of the breakdown of the autonomous Jewish community since the late 18th century, and

6346-409: Is used for agricultural purposes, while 4.77 km (1.84 sq mi) or 37.6% is forested. Of the rest of the land, 1.22 km (0.47 sq mi) or 9.6% is settled (buildings or roads), 0.01 km (2.5 acres) or 0.1% is either rivers or lakes. Of the built up area, housing and buildings made up 5.0% and transportation infrastructure made up 3.6%. Out of the forested land, 36.1% of

6513-588: The City district of Zürich, between Löwenplatz (Zürich Trams 3 and 14) and Sihlporte (Trams 2 and 9). The synagogue was built outside of the Baroque town wall those very last remains were broken in the 1900s, previously the Celtic-Roman Turicum , at the area being then called Aussersihl , meaning that it was outside of the medieval city at the former Sihl river delta . In 2002 the building Froschaugasse 4 in

6680-574: The Czar 's government all had little influence. School modernization under Max Lilienthal , the growth of rabbinical seminaries and the mandating to appoint clerks known as "official rabbis" all had little impact. Communal autonomy and the rabbinic courts' jurisdiction were abolished in 1844, but economic and social seclusion remained, ensuring the de facto authority of Jewish institutions and traditions. In 1880, only 21,308 Jewish pupils attended government schools, out of some 5 million Jews; In 1897, 97% of

6847-618: The Freie Vereinigung für die Interessen des Orthodoxen Judentums , founded by Samson Raphael Hirsch in 1885. In 1912, two German FVIOJ leaders, Isaac Breuer and Jacob Rosenheim , managed to organize a meeting of 300 seceding Mizrahi, proto- Haredi and secessionist Neo-Orthodox delegate in Katowice , creating the Agudath Israel party. While the Germans were a tiny minority in comparison to

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7014-476: The French Revolution , was more and more inclined to tolerate Jews as a religious sect, but not as an autonomous entity, and sought to reform and integrate them as "useful subjects". Jewish emancipation and equal rights were discussed. The Christian (and especially Protestant ) separation of "religious" and "secular" was applied to Jewish affairs, to which these concepts were alien. The rabbis were bemused when

7181-630: The French invaded Switzerland and set up the Helvetic Republic . The Republic attempted to modernize and centralize the Swiss Confederation. As part of this new, liberal state, Swiss reformers attempted to enforce the emancipation of the Jews in the new central Swiss Parliament in Aarau . When that failed, they attempted to get the French to force this change on the new Swiss government. The changes of

7348-532: The Graf-Wellhausen hypothesis formed the classical Orthodox response to Higher Criticism. Hoffman declared that for him, the unity of the Pentateuch was a given, regardless of research. Hirsch often lambasted Hoffman for contextualizing rabbinic literature. All of them stressed the importance of dogmatic adherence to Torah min ha-Shamayim , which led them to conflict with Rabbi Zecharias Frankel , Chancellor of

7515-502: The Hamburg Temple in 1818 mobilized the conservative elements. The organizers of the synagogue wished to appeal to acculturated Jews with a modernized ritual. They openly defied not just the local rabbinic court that ordered them to desist, but published learned tracts that castigated the entire rabbinical elite as hypocritical and obscurant . The moral threat they posed to rabbinic authority, as well as halakhic issues such as having

7682-482: The Jewish Theological Seminary of Breslau . Unlike the Reform camp, Frankel insisted on strict observance and displayed great reverence towards tradition. But though appreciated by conservatives, his practice of Wissenschaft left him suspect to Hirsch and Hildesheimer. They demanded again and again that he state his beliefs concerning the nature of revelation. In 1859, Frankel published a critical study of

7849-485: The Mishnah , and added that all commandments classified as " Law given to Moses at Sinai " were merely customs (he broadened Asher ben Jehiel 's opinion). Hirsch and Hildesheimer seized the opportunity and launched a public campaign against him, accusing him of heresy. Concerned that public opinion regarded both neo-Orthodoxy and Frankel's "Positive-Historical School" centered at Breslau as similarly observant and traditionalist,

8016-520: The Münsterbrücke Limmat crossing at Münsterhof , opposite of Limmatquai situated at the Fraumünster cathedral in the medieval core of Zürich. A rent of CHF 1,000 a year had to be paid, and in the prayer room for 8 women and 24 men a women's gallery also was established. On 26 February 1879 the community decided to build a synagogue, as the lease contract for the prayer hall in the old granary

8183-489: The Sabbateans or Frankists , against whom sanctions were levied. Their attitudes did not fit the criteria set when faith was a normative and self-evident part of worldly life, but rested on the realities of the new, secularized age. The wardens' class, which wielded most power within the communities, was rapidly acculturating and often sought to oblige the state's agenda. Rabbi Elazar Fleckeles , who returned to Prague from

8350-555: The Sabbath and holidays, consuming only kosher food, praying thrice a day, studying the Torah often, donning head covering and tassels for men and modest clothing for women, and so forth. Other key doctrines include belief in a future bodily resurrection of the dead , divine reward and punishment for the righteous and the sinners, the Election of Israel as a people bound by a covenant with God , and an eventual Messianic Age ruled by

8517-571: The Sages . The more radical among the Wissenschaft rabbis, unwilling to limit critical analysis or its practical application, coalesced around Rabbi Abraham Geiger to establish Reform Judaism . Between 1844 and 1846, Geiger organized three rabbinical synods in Braunschweig , Frankfurt and Breslau , to determine how to refashion Judaism for present times. The Reform conferences were met with uproar by

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8684-483: The historical-critical study of scripture and the dominant philosophies of the day, especially Kant and Hegel . Influenced by the critical " Science of Judaism " ( Wissenschaft des Judentums ) pioneered by Leopold Zunz , and often in emulation of the Liberal Protestant milieu, they reexamined and undermined beliefs held as sacred in traditional circles, especially the notion of an unbroken chain from Sinai to

8851-414: The secondary sector and there are 29 businesses in this sector. 415 people are employed in the tertiary sector , with 71 businesses in this sector. In 2000 there were 1,148 workers who lived in the municipality. Of these, 866 or about 75.4% of the residents worked outside Lengnau while 423 people commuted into the municipality for work. There were a total of 705 jobs (of at least 6 hours per week) in

9018-450: The "zealots" were shocked by the demise of the traditional world into which they had been born. Like Moses Sofer a generation before them, these Orthodox émigrés moved east, to a pre-modern environment that they were determined to safeguard. Lichtenstein ruled out any compromise with modernity, insisting on maintaining Yiddish and traditional dress. They considered the Neologs as already beyond

9185-524: The "zealots"' cause, dismissed their legal arguments. In 1865, the ultra-Orthodox convened in Nagymihály and issued a ban on various synagogue reforms, intended not against the Neologs but against developments in the Orthodox camp, especially after Samuel Sofer violated his father's expressed ban and instituted vernacular sermons in Pressburg. Schick, the country's most prominent decisor, and other leading rabbis refused to sign, though they did not publicly oppose

9352-399: The 1880s community, but " thanks to the subdued lighting, the wealth colored jewelry was less exciting and distracting as expected. " The synagogue was originally set up for 200 men and 170 women seating capacity. Six years after the inauguration of the synagogue, the construction had to be converted for reasons of space, and so in 1890 additional seats were set up on the women's gallery. At

9519-420: The 19th century and contemporary Swiss, American and Israeli musicians. After the repeal of the majority legal restrictions on Jewish citizens, on 29 March 1862 Israelitische Kultusverein being the Jewish society was founded by 12 members, and in 1880 its name was changed in the present Israelitische Cultusgemeinde Zürich . As of today, the unified Jewish community of Zürich comprises about 2,500 members, being

9686-682: The 5.2 million Jews in the Pale of Settlement and Congress Poland spoke Yiddish their mother tongue, and only 26% were literate in Russian. Though the Eastern European Haskalah challenged the traditional establishment, it flourished from the 1820s until the 1890s. Unlike its western counterpart, it thrived despite ongoing acculturation. The leading rabbis maintained the concept of communal unity: in 1882, when an Orthodox party in Galicia appealed for

9853-495: The Breslau School, who don silk gloves at their work, and Geiger who wields a sledgehammer . During the 1840s in Germany, as traditionalists became a clear minority, some Orthodox rabbis, such as Salomo Eger of Posen , urged the adoption of Moses Sofer 's position and to anathemize the principally nonobservant. Eating, worshipping or marrying with them were to be banned. Rabbi Jacob Ettlinger , whose journal Treue Zionswächter

10020-583: The Eastern Europeans, their modern education made them a prominent elite in the new organization, which strove to provide a comprehensive response to world Jewry's challenges in a strictly observant spirit. The Agudah immediately formed its Council of Torah Sages as supreme rabbinic leadership body. Many ultra-traditionalist elements in Eastern Europe, like the Belz and Lubavitch Hasidim, refused to join, viewing

10187-459: The Frankfurt community, and decreed that all Orthodox should do the same. However, unlike the heterogeneous congregations of Hungary, which often consisted of recent immigrants, Frankfurt and most German communities were close-knit. The majority of Hirsch's congregants enlisted Rabbi Seligman Baer Bamberger , who was older and more conservative. Bamberger was concerned with the principal of unity among

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10354-410: The Hamburg rabbinic court, banning the major practices enacted there and offering halakhic grounds for forbidding any changes. Most historians concur that the 1818–1821 Hamburg Temple dispute , with its concerted backlash against Reform and the emergence of a self-aware conservative ideology, marks the beginning of Orthodox Judaism. The leader and organizer of the Orthodox camp during the dispute, and

10521-593: The Hungarian ultra-Orthodox struggled to provide strong halakhic arguments. Michael Silber wrote: "These issues, even most of the religious reforms, fell into gray areas not easily treated within Halakha. It was often too flexible or ambiguous, at times silent, or worse yet, embarrassingly lenient." Schlesinger was forced to venture outside of normative law, into mystical writings and other fringe sources, to buttress his ideology. Most Hungarian Orthodox rabbis, while sympathetic to

10688-483: The Jewish citizen's corporation were not included in the local citizen's corporation of Lengnau, but by a decree in 1879 they were formed into the local citizen's corporation of Neu-Lengnau. This was merged in 1983 with the local citizen's corporation of Lengnau and all common property was transferred into the merged citizen's corporation. In 1903 the Swiss Israelite retirement home of Lengnau opened. In 1798,

10855-425: The Jewish citizens had to leave Zürich, and the synagogue was repealed. Obscured by later layers of plaster, a small remnant of the adornment was found on occasion of the surveys, including fragments of a wall painting from the 14th century. Jewish residents having "Husroeichi" (an old Swiss-German term meaning a house with a separate chimney) were allowed on 25 February 1352 to live in Zürich, and they were secured by

11022-451: The Law and commandments rests on coercion, enabling to force obedience and punish the transgressor. Denying this fact is akin to denying the sun at noon. However, maskilic '-rabbinic rivalry ended in most of Central Europe, as governments imposed modernization upon their Jewish subjects. Schools replaced traditional cheders , and standard German began to supplant Yiddish . Differences between

11189-454: The Middle Ages, Maimonides and his contemporaries reported that anthropomorphic conceptions of God were quite common in their time. Lengnau, Aargau Lengnau is a municipality in the district of Zurzach in the canton of Aargau in Switzerland . It is notable for being one of two villages where residence was permitted for Swiss Jews between 1633 and 1874. Lengnau's synagogue

11356-541: The Mizrahi minority, and terminated dialogue; in 1911, when the 10th World Zionist Congress voted in favour of propagating non-religious cultural work and education, a large segment of the Mizrahi seceded and joined the anti-Zionists. In 1907, Eastern European proto- Haredi elements formed the Knesseth Israel party, a modern framework created in recognition of the deficiencies of existing institutions. It dissipated within

11523-529: The Orthodox need to tolerate the nonobservant majority: Many of their own congregants were far removed from strict practice. For example, he allowed congregants to drink wine poured by Sabbath desecrators, and to ignore other halakhic sanctions. Yet German neo-Orthodoxy could not legitimize nonobservance, and adopted a hierarchical approach, softer than traditional sanctions, but no less intent on differentiating sinners and righteous. Reform rabbis or lay leaders, considered ideological opponents, were castigated, while

11690-587: The Orthodox seceded from the Congress and appealed to Parliament in the name of religious freedom. This demonstrated the internalization of the new circumstances: Twenty years before, in 1851, Orthodox leader Meir Eisenstaedter petitioned the authorities to restore the old coercive powers of the communities. In 1871 the government recognized a separate Orthodox national committee. Communities that refused to join either side, labeled "Status Quo", were subject to Orthodox condemnation even when impeccably conservative. However,

11857-437: The Orthodox tolerated nonobservant Jews as long as they affiliated with the national committee: Adam Ferziger claimed that membership and loyalty, rather than beliefs and ritual behavior, emerged as the definitive manifestation of Jewish identity. The Hungarian schism was the most radical internal separation among the Jews of Europe. Hildesheimer returned to Germany soon after, disillusioned though not as pessimistic as Hirsch. He

12024-575: The Orthodox. Warden Hirsch Lehren of Amsterdam and Rabbi Jacob Ettlinger of Altona both organized anti-Reform manifestos, denouncing the new initiatives, signed by scores of rabbis from Europe and the Middle East. The tone of the signatories varied considerably along geographic lines: letters from traditional societies in Eastern Europe and the Ottoman Empire implored local leaders to petition

12191-495: The People Israel and dismissive of Hirsch, whom he regarded as unlearned and overly assimilated. He decreed that since the mother community was willing to finance Orthodox services and allow them religious freedom, secession was unwarranted. Eventually, less than 80 families from Hirsch's 300-strong congregation followed their rabbi. The vast majority of the 15%–20% of German Jews affiliated with Orthodox institutions cared little for

12358-637: The Republic were not embraced by many of the Swiss and the issue of emancipation for the Jews became another contentious issue between the old order and the new government. Finally in 1802 the population revolted and turned against the Jews. The mob looted the Jewish villages of Endingen and Lengnau. At the same time other revolts, such as the Stecklikrieg , stretched the French Army too far. Napoleon Bonaparte lacked

12525-539: The Swiss Federal authorities] , when the emancipation of the Jews in Switzerland not was pronounced, the more the generous method of the Zürich city council is to recognize. " In 1870 the Jewish community was increased to 37 families, and had increased again to 500 in 1912. In 1895 a religious turmoil occurred in the Zürich community, and thus the Orthodox members wished to establish a separate temple. As early as in August 1877,

12692-646: The Talmudic exegesis , which derived laws from the Torah 's text by employing hermeneutics , was binding d'Oraita . Geiger and others presented exegesis as an arbitrary, illogical process, and consequently defenders of tradition embraced Maimonides ' claim that the Sages merely buttressed already received laws with biblical citations, rather than actually deriving them. Jay Harris commented, "An insulated orthodox, or, rather, traditional rabbinate, feeling no pressing need to defend

12859-424: The Temple leaders. He introduced secular studies for children, wore a cassock like a Protestant clergyman, and delivered vernacular sermons. He forbade the spontaneous, informal character of synagogue conduct typical of Ashkenazi tradition, and ordered prayers to be somber and dignified. Bernays' style re-unified the Hamburg community by accommodating their aesthetic demands (but not theological ones, raised by only

13026-718: The UOR as overly Americanized. Typical of these was Rabbi Aaron Kotler , who established Lakewood Yeshiva in New Jersey in 1943. Alarmed by the American innovations, Kotler turned his institution into an enclave, around which a community slowly evolved. It was unlike his prewar yeshiva at Kletsk , Poland , whose students mingled with the rest of the population. Lakewood pioneered the homogeneous, voluntary and enclavist model of postwar Haredi communities, which were independent entities developing their own subculture. The new arrivals soon dominated

13193-551: The affluent wardens' class ( parnasim ), judicially subject to rabbinical courts , which governed most civil matters. The rabbinical class monopolized education and morals, much like the Christian clergy. Jewish Law was considered normative and enforced upon transgressors (common sinning was rebuked, but tolerated) invoking all communal sanctions: imprisonment, taxation, flogging, pillorying, and, especially, excommunication . Cultural, economic, and social exchange with non-Jewish society

13360-458: The appearance of the communities. The village of Endingen never built a Christian church, only a Jewish synagogue. The local Christians traveled to neighboring villages for church. The Jewish and Christian families are often under one roof. Beginning in 1603, the deceased Jews of the Surbtal communities were buried on a small Rhein river island, the so-called Judenäule ("Jew's island") which

13527-490: The attributes of God in Judaism : one and indivisible, preceding all creation, which God alone brought into being, eternal, omniscient, omnipotent, absolutely incorporeal, and beyond human reason. This basis is evoked in many foundational texts, and is repeated often in daily prayers, such as in Judaism's creed-like Shema Yisrael : "Hear, O Israel, the Lord is our God, the Lord is One." Maimonides delineated this understanding of

13694-494: The authorities and have them ban the movement. Signers from Central and Western Europe used terms commensurate with the liberal age. All were implored by the petitioners to be brief and accessible; complex halakhic arguments, intended to convince the rabbinic elite in past generations, were replaced by an appeal to the secularized masses. The struggle with Wissenschaft criticism shaped the Orthodox. For centuries, Ashkenazi rabbinic authorities espoused Nahmanides ' position that

13861-628: The authorities to settle in the whole territory of the Canton of Zurich in 1850, and in 1862 only 175 people, including 100 in the Zürich district . After the repeal of the majority of the legal restrictions on Jewish citizens on 3 March 1862, on 29 March 1862 the Israelitischer Kultusverein (Jewish society) was founded by 12 members in Zürich, and in 1880 its name was changed in the present Israelitische Cultusgemeinde . The first Jewish community in

14028-696: The castigation of Zecharias Frankel, allowed the instrument in his community. In England, Rabbi Nathan Marcus Adler 's United Synagogue shared a similar approach: It was vehemently conservative in principle and combated ideological reformers , yet served a nonobservant public – as Todd Endelman noted, "While respectful of tradition, most English-born Jews were not orthodox in terms of personal practice. Nonetheless they were content to remain within an orthodox congregational framework" – and introduced considerable synagogue reforms. The slow pace of modernization in Russia, Congress Poland and Romanian principalities delayed

14195-415: The choir is active for over 100 years. Its members still practice and have a wide variety of religious orientations, in the cultural and religious context of the unified community ICZ, which maintains an open attitude and connecting to the internal Jewish discussion. The repertoire of the choir comprises about 60 mostly synagogue songs and accompaniments of Chasan-German, French, Polish and Russian composers of

14362-543: The city in 1423. Thereafter, the property probably was used from 1455 as an accommodation building, and the Jewish citizens were forbidden to live in the city and in the canton Zürich to 1850, even in the whole area of the today's Switzerland; excluded the two communities in Endingen and Lengnau in the Surb Valley . Among others, Jewish citizens from Endingen and Lengnau, 80 Jewish women, children and men in all, were allowed by

14529-413: The city of Zürich within the past 438 years, exceptionally appreciated the support by the city authorities: As still lacked a suitable location for a Synagogue, " the most liberal city council provided the community an excellent nice place for a synagogue... " As the congregation did not have so much money to set up a temple and to get it into good condition, " ...these noble fathers of the city even granted

14696-407: The clergy; and many did not partition men and women. In 1885, the antinomian Pittsburgh Platform moved conservative religious leaders to found the Jewish Theological Seminary of America (JTS). Orthodoxy never became consistent and was mainly motivated by a rejection of Reform. They variously termed their ideology as "Enlightened Orthodoxy" or " Conservative Judaism ". The latter gradually became

14863-568: The common mass was to be carefully handled. Some German neo-Orthodox believed that while doomed to minority status in their native country, their ideology could successfully confront modernity and unify Judaism in more traditional communities to the east. In 1847, Hirsch was elected Chief Rabbi of Moravia , where old rabbinic culture and yeshiva s were still extant. His expectations were dashed as traditionalist rabbis scorned him for his European manners and lack of Talmudic acumen. They became enraged by his attempts to reform synagogues and to establish

15030-451: The community tried to be accepted as a religious community in the canton of Zürich – the request was denied as " otherwise, other sects might apply for a state contribution. " Not as before 2007, the ICZ community got the cantonal acceptance by introducing the accordingly cantonal law on 1 January 2008. A first prayer hall was established in autumn 1864 at an " excellent and beautiful place " in

15197-587: The construction rate of new housing units was 4.5 new units per 1000 residents. In the 2007 federal election the most popular party was the SVP which received 38% of the vote. The next three most popular parties were the CVP (27.56%), the SP (13.17%) and the FDP (9.32%). In the federal election, a total of 923 votes were cast, and the voter turnout was 55.7%. The historical population

15364-445: The continuum of received precedent through the ages. It regards the entire halakhic system as ultimately grounded in immutable revelation, essentially beyond external and historical influence. More than any theoretical issue, obeying the dietary , purity , ethical and other laws of halakha is the hallmark of Orthodoxy. Practicing members are easily distinguishable by their lifestyle, refraining from doing numerous routine actions on

15531-488: The countryside in 1783, recalled that he first faced there "new vices" of principled irreverence towards tradition, rather than "old vices" such as gossip or fornication. In Hamburg , Rabbi Raphael Cohen attempted to reinforce traditional norms. Cohen ordered the men in his community to grow a beard, forbade holding hands with one's wife in public, and decried women who wore wigs, instead of visible headgear , to cover their hair; Cohen taxed and otherwise persecuted members of

15698-519: The crisis of traditional society for decades. , Harsh discrimination and active persecution of Jews continued there until 1917. Old-style education in the heder and yeshiva remained the norm, retaining Hebrew as the language of the elite and Yiddish as the vernacular. The defining fault-line of Eastern European Jews was between the Hasidim and the Misnagdic reaction against them. Reform attempts by

15865-453: The day of the inauguration, a harmonium was battled by the Orthodox members of the community, but it was removed. " The Board plans, without seeking approval from the community, to install s Harmonium in the synagogue, and indeed by the introduction of the same, the law-abiding fellow believers would not be ablel to perform their devotions in a synagogue provided with a harmonium. " In the following years, there has been repeatedly tensions between

16032-469: The decree. On the other end of the spectrum, Hildesheimer's planned seminary was too radical for the same mainstream rabbis, and he became marginalized and isolated by 1864. The internal Orthodox division was complicated by growing tension with the Neologs. In 1869, the Hungarian government convened a General Jewish Congress that was aimed at creating a national representative body. Fearing Neolog domination,

16199-502: The divinely revealed status of the Torah and a strict observance of halakha , separating it from Conservative ideology. Physically separate seating (symbolized by gender partitions ) became the distinguishing mark of Orthodox/Conservative affiliation in the 1950s, and as pushed by the RCA. However, many Modern Orthodox followers were barely observant, and many synagogues did not use a gender partition. As late as 1997, seven OU congregations lacked

16366-489: The emergence of distinctly Orthodox communities and ideologies, were the exception rather than the rule in Central and Western Europe. France, Britain, Bohemia, Austria and other countries saw both a virtual disappearance of traditional Jewish life, and no serious interest in bridging Judaism and modernity. The official rabbinate remained technically traditional, in the default sense of not introducing ideological change. The organ –

16533-694: The epithet Haredim (generic term for the observant and the pious). Jewish nationalism, particularly Zionism , with its nonobservant if not staunchly secular partisans, was the key question facing Eastern European traditionalists, although it was tangled with modernization. Salmon claimed that the future Zionists were: supportive of a national agenda; motivated by criticism of Jewish society; supportive of modernity; tolerant of nonobservance; and approving of traditional faith and practice. Their proto- Haredi opponents sharply rejected all he former positions and espoused staunch conservatism, which idealized existing norms. Any illusion that differences could be blanded and

16700-556: The establishment and the Enlightened became irrelevant, and the former often embraced the views of the latter (now antiquated, as more aggressive modes of acculturation replaced the Haskalahs program). In 1810, when philanthropist Israel Jacobson opened what was later identified as the first Reform synagogue in Seesen , with modernized rituals, he encountered little protest. The founding of

16867-611: The form of the Haskalah (Jewish Enlightenment) movement which came to the fore in 1782. Hartwig Wessely , Moses Mendelssohn , and other maskilim called for a reform of Jewish education , abolition of coercion in matters of conscience , and other modernizing measures. They bypassed rabbinic approval and set themselves, at least implicitly, as a rival intellectual elite. A bitter struggle ensued. Reacting to Mendelssohn's assertion that freedom of conscience must replace communal censure, Rabbi Cohen of Hamburg commented: The very foundation of

17034-481: The future of this cultural heritage for financial reasons. The library of the largest Jewish community in Switzerland owns 50,000 volumes in Yiddish , Hebrew and German language. Among these are in addition to fiction valuable scientific work. The religious school was attended by 80 children in 1884, in 1894 there were 130 students, and 18 years later 230. Since 1898, the municipality has its own schoolhouse. The poor relief

17201-440: The gender distribution of the population was 49.3% male and 50.7% female. The population was made up of 1,070 Swiss men (43.3% of the population), and 148 (6.0%) non-Swiss men. There were 1,106 Swiss women (44.8%), and 146 (5.9%) non-Swiss women. In 2008 there were 26 live births to Swiss citizens and 3 births to non-Swiss citizens, and in same time span there were 12 deaths of Swiss citizens. Ignoring immigration and emigration,

17368-526: The hamlets of Degermoos, Husen, Himmelrich and Vogelsang. The blazon of the municipal coat of arms is Gules a Horse trippant Argent on a Base Vert. Lengnau has a population (as of December 2020 ) of 2,770. As of 2008 , 44.3% of the population are foreign nationals. Over the last 10 years (1997–2007) the population has changed at a rate of 17.3%. Most of the population (as of 2000 ) speaks German (93.1%), with Albanian being second most common ( 1.8%) and Italian being third ( 1.2%). As of 2008 ,

17535-566: The heir of late Hatam Sofer, considered appointing Hildesheimer as his assistant-rabbi in Pressburg and instituting secular studies in the city's great yeshiva . The rabbi of Eisenstadt believed that only a full-fledged modern rabbinical seminary could fulfill his neo-Orthodox agenda. In the 1850s and 1860s, however, a radical reactionary Orthodox party coalesced in the northeastern regions of Hungary . Led by Rabbi Hillel Lichtenstein , his son-in-law Akiva Yosef Schlesinger and decisor Chaim Sofer ,

17702-471: The historical Neumarkt quarter was the location of archeological excavations. The former building Zur Judenschule ("Jewish school") was named so to the 18th century because it housed the European High Middle Ages synagogue of Zürich. In 1363 it was called "Judenschuol" (a medieval term in Zürich for a Synagogue), and some remains of the interior structure date before 1423 respectively 1349, when

17869-404: The household, and 424 homes with 5 or more persons in the household. As of 2000 , there were 857 private households (homes and apartments) in the municipality, and an average of 2.6 persons per household. In 2008 there were 449 single family homes (or 45.9% of the total) out of a total of 979 homes and apartments. There were a total of 3 empty apartments for a 0.3% vacancy rate. As of 2007 ,

18036-505: The importance of daily practice and adherence to halakha (Jewish law) mooted theoretical issues. Others dismissed this view entirely, citing ancient rabbinic debates that castigated various heresies with little reference to observance. However, even without a uniform doctrine, Orthodox Judaism is basically united in its core beliefs. Disavowing them is a major blasphemy . . Several medieval authorities attempted to codify these beliefs, including Saadia Gaon and Joseph Albo . Each composed

18203-423: The issues raised by modernization. They themselves often disliked the name that was earlier adopted by eastern Christianity, preferring titles such as "Torah-true" ( gesetztreu ). They often declared they used it only as a convenience. German Orthodox leader Rabbi Samson Raphael Hirsch referred to "the conviction commonly designated as Orthodox Judaism"; in 1882, when Rabbi Azriel Hildesheimer became convinced that

18370-399: The kingdom of truth, of light and peace will be carried out. The Israelite worship is determined to contribute to this end goals his part. " In the evening a banquet was held of approximately 270 people invited to the event, followed by a ball, under participation of officials of the government and Christian clergy of Zürich. The construction of the current synagogue was realized in 1883/84 on

18537-449: The largest Jewish community in Switzerland. Sigi Feigel and Daniel Jositsch are among the most prominent contemporary members of the community. It also provides a community center, a school, the Jewish cemetery, and a library of national importance . In 2009, the library that was founded in 1939, was awarded because of their special content as a Swiss heritage of national importance. Nevertheless, there were discussions in early 2014 about

18704-428: The like are forbidden.) The utter imperceptibility of God, considered as beyond human reason and only reachable through what he chooses to reveal, was emphasized among others in the ancient ban on making any image of him . Maimonides and virtually all sages in his time and thereafter stressed that the creator is incorporeal, lacking "any semblance of a body". While incorporeality has almost been taken for granted since

18871-466: The local traditionalists complete their transformation into Orthodox, albeit never as starkly as in Hungary or Germany. Eastern European Orthodoxy, whether Agudah or Mizrahi, always preferred cultural and educational independence to communal secession, and maintained strong ties and self-identification with the general Jewish public. Within its ranks, the 150-years-long struggle between Hasidim and Misnagdim

19038-444: The location of the former synagogue, a plaque was mounted towards Synagogengasse and Grimmenturm ; the former Synagogue served as a storeroom, now a bookstore, and was never re-used as a synagogue. The medieval synagogue room was located on the ground floor of the rear component of the building Froschaugasse 4. By numerous alterations in the following centuries, however, much of the medieval building stock disappeared. The east facade

19205-475: The medieval Jewish residential area Brunngasse at Neumarkt, Zürich ; 320 Swiss francs (CHF) had to be paid annually to rent the room. For the equipment of the Betsaal (prayer room), the community received a loan, from the city, of CHF 3,000, repayable within five years. Due to the rapidly increasing number of members of the congregation, in 1867 a new prayer hall had to be established in the old Zürich granary at

19372-432: The mid-1980s, research on Orthodox Judaism became a scholarly discipline, examining how the need to confront modernity shaped and changed its beliefs, ideologies, social structure, and halakhic rulings, separating it from traditional Jewish society. Until the latter half of the 18th century, Jewish communities in Central and Western Europe were autonomous entities, with distinct privileges and obligations. They were led by

19539-442: The most influential figure in early Orthodoxy, was Rabbi Moses Sofer of Pressburg , Hungary . Historian Jacob Katz regarded him as the first to grasp the realities of the modern age. Sofer understood that what remained of his political clout would soon disappear, and that he had largely lost the ability to enforce observance; as Katz wrote, "obedience to halakha became dependent on recognizing its validity, and this very validity

19706-480: The movement as a dangerous innovation; and the organized Orthodox in Hungary rejected it as well, especially after it did not affirm a commitment to communal secession in 1923. In the Interwar period , sweeping secularization and acculturation deracinated old Jewish society in Eastern Europe. The October Revolution granted civil equality and imposed anti-religious persecutions, radically transforming Russian Jewry within

19873-447: The movement both tolerated and advocated modernization: Traditionally rare formal religious education for girls was introduced; modesty and gender separation were relaxed to match German society; men went clean-shaven and dressed like Gentiles; and exclusive Torah study virtually disappeared. Basic religious studies incorporating German Bildung provided children with practical halakhic knowledge for thriving in modern society. Ritual

20040-542: The municipality. Of the working population, 14.5% used public transportation to get to work, and 54.7% used a private car. From the 2000 census , 1,417 or 62.0% were Roman Catholic , while 475 or 20.8% belonged to the Swiss Reformed Church. Of the rest of the population, there were 6 individuals (or about 0.26% of the population) who belonged to the Christian Catholic faith. The entire Swiss population

20207-470: The mystical tradition, exemplified in Kabbalah , assigned each rite with a role in hidden dimensions of reality. Sheer obedience, derived from faithfulness to one's community and ancestry, was believed sufficient for the common people, while the educated chose one of the two schools. In the modern era, the prestige of both declined, and "naive faith" became popular. At a time when contemplation in matters of belief

20374-521: The need to defend the very concept of tradition in a world where that was no longer self-evident. When secularization and the dismantlement of communal structures uprooted the old order of Jewish life, traditionalist elements united to form groups that had a specific self-understanding. This, and all that it entailed, constituted a notable change, for the Orthodox had to adapt to modern society no less than anyone else; they developed novel, sometimes radical, means of action and modes of thought. "Orthodoxization"

20541-651: The non-Orthodox. That year, Hildesheimer visited Hungary. Confounded by urbanization and acculturation – and the rise of Neology , a nonobservant laity served by rabbis who mostly favoured the Positive-Historical approach – the elderly local rabbis at first welcomed Hildesheimer. He opened a modern school in Eisenstadt that included secular studies in the curriculum. Traditionalists such as Moshe Schick and Yehudah Aszód sent their sons to study there. Samuel Benjamin Sofer ,

20708-523: The norm. Separation of church and state and dynamic religiosity along the Protestant model shaped synagogue life. In the mid-19th century, Reform Judaism spread rapidly, made popular by formally abandoning traditions that few upheld. The United States was labeled the Treife Medina , or "Profane Country", in Yiddish . Isaac Leeser was an ultra-traditionalist in the American context, although his lack of

20875-572: The notion that the Oral and Written Law were intertwined and inseparable. Wissenschaft posed a greater challenge to the modernized neo-Orthodox than to the traditionalist. Hirsch and Hildesheimer divided on the matter, anticipating modernist Orthodox attitudes to the historical-critical method. Hirsch argued that analyzing minutiae of tradition as products of their historical context was akin to denying its divine origin and timeless relevance. Hildesheimer consented to research under limits, subjugating it to

21042-499: The now-lost communal autonomy, the Neo-Orthodox turned Judaism from an all-encompassing practice into a private religious conviction. In the late 1830s, modernist pressures in Germany shifted from the secularization debate, moving into the "purely religious" sphere of theology and liturgy. A new generation of university-trained rabbis (many German states required communal rabbis to possess such education) sought to reconcile Judaism with

21209-427: The observant community lest any compromise legitimize the progressives' claim that the law was fluid or redundant. He was unwilling to trade halakhic opinions for those he considered to be pretending to honor the rules of rabbinic discourse, while intending to undermine them. Sofer regarded traditional customs as equivalent to vows; he warned in 1793 that even the "custom of ignoramuses" (one known to be rooted solely in

21376-511: The pale of Jewishness, and were more concerned with neo-Orthodoxy, which they regarded as a thinly-veiled gateway for a similar fate. Chaim Sofer summarized their view of Hildesheimer: "The wicked Hildesheimer is the horse and chariot of the Evil Inclination ... All the heretics in the last century did not seek to undermine the Law and the Faith as he does." In their struggle against acculturation,

21543-434: The persecution of the Jewish community in the years of the plague around 1349 AD. After the pogrom of 1349, the building Froschaugassee has not been used for some time (at least 1357–1368), and from 1370 to 1377 Christians lived in the house. Shortly before 1380, Jewish families lived again in the building, and the building was used for worship. The surviving Jewish citizens of the 1349 pogrom, were expelled indefinitely from

21710-671: The polemics. They did not secede over reasons of finance and familial relations. Only a handful of Secessionist, Austrittorthodox , communities were established in the Reich; almost everyone remained Communal Orthodox, Gemeindeortodox , within Liberal mother congregations. The Communal Orthodox argued that their approach was true to Jewish unity and decisive in maintaining public standards of observance and traditional education in Liberal communities. The Secessionists viewed them as hypocritical middle-of-the-roaders. The conflicts in Hungary and Germany, and

21877-428: The population of Swiss citizens increased by 14 while the foreign population increased by 3. There were 4 Swiss men who immigrated from another country back to Switzerland, 1 Swiss women who immigrated from another country back to Switzerland, 4 non-Swiss men who emigrated from Switzerland to another country and 10 non-Swiss women who emigrated from Switzerland to another country. The total Swiss population change in 2008

22044-409: The predetermined sanctity of the subject matter and accepting its results only when they accorded with the latter. More importantly, while he was content to engage academically, he opposed its practical application in religious questions, requiring traditional methods to be used. Hildesheimer's approach was emulated by his disciple Rabbi David Zvi Hoffmann , a scholar and apologetic. His polemic against

22211-645: The preferred term. Strictly traditionalist Eastern European immigrants formed the Union of Orthodox Rabbis (UOR) in 1902, in direct opposition to the Americanized OU and JTS. The UOR frowned upon English-language sermons, secular education and any acculturation. In 1897, an old-style yeshiva , Rabbi Isaac Elchanan Theological Seminary (RIETS), was founded in New York. Its students rebelled in 1908, demanding rabbinic training more like that of their JTS peers. In 1915, RIETS

22378-486: The priestly caste who left the city to marry divorcees, men who appealed to state courts , those who ate food cooked by Gentiles , and other transgressors. Hamburg's Jews repeatedly appealed to the civil authorities, which eventually justified Cohen. However, the unprecedented meddling in his jurisdiction profoundly shocked him and dealt a blow to the prestige of the rabbinate. An ideological challenge to rabbinic authority, in contrast to prosaic secularization, appeared in

22545-436: The public understood that his philosophy and Liberal Judaism were radically different, he removed the word Orthodox from the name of his Hildesheimer Rabbinical Seminary . By the 1920s, the term had become common and accepted even in Eastern Europe. Orthodoxy perceives itself as the only authentic continuation of Judaism as it was until the crisis of modernity. Its progressive opponents often shared this view, regarding it as

22712-460: The right of secession, the Netziv and other Russian rabbis forbade it for contradicting the idea of Israel's unity. In the 1860s and 1870s, moderate maskilic rabbis like Yitzchak Yaacov Reines and Yechiel Michel Pines called for inclusion of secular studies in the heder s and yeshiva s, anticipating a communal disintegration as in the west. Instead they proposed a careful modernization, based on

22879-698: The rights over the village. It wasn't until the late 15th century that the rights went over entirely to the Swiss Confederation . After 1269 the low court right was held by the Teutonic Knights through their Commandry of Beuggen. Until 1400 the Bishop's vogt in Klingnau was also involved in the low court. The hamlet of Husen was under the low court of the Knights Hospitaller Commandry of Leuggern. The Catholic parish of Lengnau

23046-485: The second in 1847, which shaped much of the modern village. While the Christian residents mainly worked in agriculture (crops and increasingly in the 19th century, livestock farming), the Jews (who were forbidden land or cattle) worked in trade or peddling. Lengnau can be reached through a bus line which had run since 1921. In 1953 it was connected by the Surbtalstrasse road with Baden . In 1968, an industrial zone

23213-460: The secular and orthodox members, leading to cleavage of the Zürich community. In 1897 a separate prayer room for the Orthodox members was created, next to the synagogue school building of the Jewish community. Since 1899 the construction of a larger synagogue was discussed, indeed the plans never were realized, but a community meeting discussed again in 1907: A new synagogue for the whole community having space for 800 to 1,000 seat places that replaced

23380-481: The state expected them to assume pastoral care, foregoing their principal judicial role. Of secondary importance, much less than the civil and legal transformations, were the ideas of Enlightenment that chafed at the authority of tradition and faith. By the end of the 18th century, the weakened rabbinic establishment was facing a new kind of transgressor: they could not be classified as tolerable sinners overcome by their urges ( khote le-te'avon ), or as schismatics like

23547-454: The strict right-wing of German Jewry. It was fully articulated by Bernays' mid-century disciples Samson Raphael Hirsch and Azriel Hildesheimer . Hirsch, a Hamburg native who was ten during the Temple dispute, combined Orthodox dogmatism and militancy against rival interpretations of Judaism, granting leniency on many cultural issues and embraced German culture. The novel mixture termed Neo-Orthodoxy spread. While insisting on strict observance,

23714-478: The synagogue, or a second synagogue – the construction of the Orthodox synagogue at Freigutstrasse was executed in 1898, and so the Israelitische Religionsgesellschaft was established. On 15 September 1905 occurred the donation of a Torah scroll by Solomon Guggenheimer-Wyler, namely a Sefer Torah . Since it was the second donation of a Sefer Torah , it was noted that the " old Jewish sense

23881-526: The term Orthodox Jews was made in the Berlinische Monatsschrift in 1795. The word Orthodox was borrowed from the general German Enlightenment discourse, and used to denote those Jews who opposed Enlightenment. During the early and mid-19th century, with the advent of the progressive movements among German Jews, and especially early Reform Judaism , the title Orthodox became the epithet of traditionalists who espoused conservative positions on

24048-506: The total land area is heavily forested and 1.5% is covered with orchards or small clusters of trees. Of the agricultural land, 37.6% is used for growing crops and 13.3% is pastures, while 1.4% is used for orchards or vine crops. All the water in the municipality is flowing water. The municipality is located in the Zurzach district, in the Surb river valley . It consists of the village of Lengnau and

24215-399: The town law, but there were some restrictions and additions, namely related to testimony, and loans and pawnbroking. On 2 November 1383 the Jewish citizens of Zürich were allowed by Heinrich, Bishop of Konstanz, on request of the city council of Zürich to renew the Synagogue and the cemetery, under the reserve that exclusively Jews may be buried who resided (namely Burgrecht ) in Zürich. At

24382-552: The traditionalist wing of American Jewry, forcing locals to adopt their views. The younger generation in the JTS and the Rabbinical Assembly concurrently demanded greater clarity, theological unambiguity and halakhic independence from the Orthodox veto on serious innovations. In 1935, for example, the RA shelved its proposal for a solution to the agunah predicament. "Conservative Judaism"

24549-656: The troops to bring peace to Switzerland, and also he needed the Swiss regiments for his campaigns. Seeking a peaceful resolution to the uprising, in 1803 he issued the Act of Mediation . The Act of Mediation was a compromise between the Ancien Regime and a Republic. One of the compromises in the Act was that no further rights were granted to the Jews. Lengnau has an area, as of 2009 , of 12.67 square kilometers (4.89 sq mi). Of this area, 6.64 km (2.56 sq mi) or 52.4%

24716-430: The two stressed that the difference was dogmatic and not halakhic . They managed to tarnish Frankel's reputation in the traditional camp and delegitimized him for many. The Positive-Historical School is regarded by Conservative Judaism as an intellectual forerunner. While Hildesheimer distinguished Frankel's observant disciples from Reform proponents, he wrote in his diary: how meager is the principal difference between

24883-479: The validity of the Oral Law, could confidently appropriate the vision of most medieval rabbinic scholars; a defensive German Orthodoxy, by contrast, could not. ... Thus began a shift in understanding that led Orthodox rabbis and historians in the modern period to insist that the entire Oral Law was revealed by God to Moses at Sinai." 19th-Century Orthodox commentaries, like those authored by Malbim , attempted to amplify

25050-401: The young. Bernays signified a new era, and historians marked him as the first modern rabbi, fitting the demands of emancipation: his contract forbade him to tax, punish, or coerce, and he lacked political or judiciary power. He was forbidden from interfering in the Temple's conduct. Conservative in the principal issues of faith, in aesthetic, cultural, and civil matters, Bernays was a reformer and

25217-530: Was a contingent process, drawing from local circumstances and dependent on the threat sensed by its proponents: a sharply-delineated Orthodox identity appeared in Central Europe, in Germany and Hungary, by the 1860s; a less stark one emerged in Eastern Europe during the Interwar period . Among the Jews of the Muslim lands , similar processes on a large scale began only around the 1970s, after they immigrated to Israel. Orthodoxy

25384-477: Was adopted as an exclusive label by most JTS graduates and RA members, became a distinct movement. In 1950, the Conservatives signaled their break with Orthodoxy by acceptance of a far-reaching legal decision, which allowed one to drive to the synagogue and to use electricity on Sabbath. Judaism never formulated a conclusive credo ; whether it reflects a dogma remains controversial. Some researchers argued that

25551-628: Was an increase of 4 and the non-Swiss population change was an increase of 7 people. This represents a population growth rate of 0.4%. The age distribution, as of 2008 , in Lengnau is; 340 children or 13.8% of the population are between 0 and 9 years old and 335 teenagers or 13.6% are between 10 and 19. Of the adult population, 251 people or 10.2% of the population are between 20 and 29 years old. 356 people or 14.4% are between 30 and 39, 436 people or 17.6% are between 40 and 49, and 324 people or 13.1% are between 50 and 59. The senior population distribution

25718-470: Was appointed rabbi of the Orthodox sub-community in Berlin (which had separate religious institutions but was not formally independent of the Liberal majority), where he finally established his seminary. In 1877, a law enabling Jews to secede from their communities without baptism was passed in Germany. It was a stark example that Judaism was now confessional, not corporate. Hirsch withdrew his congregation from

25885-515: Was associated with secularization, luminaries such as Yisrael Meir Kagan stressed the importance of simple, unsophisticated commitment to the precepts passed down from the Beatified Sages. This became standard in the ultra-Orthodox world. Judaism adheres to monotheism , the belief in one God. The basic tenets of Orthodoxy, drawn from ancient sources like the Talmud and later sages, chiefly include

26052-435: Was challenged by those who did not obey". He was deeply troubled by reports from his native Frankfurt and the arrival from the west of dismissed rabbis, ejected by progressive wardens, or pious families, fearing for the education of their children. These émigrés often became ardent followers. Sofer's response to the crisis of traditional Jewish society was unremitting conservatism, canonizing every detail of prevalent norms in

26219-645: Was largely subsided; the latter were even dubbed henceforth as "Litvaks", as the anti-Hasidic component in their identity was marginalized. In the interwar period, Rabbi Yisrael Meir Kagan emerged as the popular leader of the Eastern European Orthodox, particularly the Agudah-leaning. American Jewry of the 19th century was small and lacked traditional institutions or strong rabbinic presence due to its immigrant-based nature. This informality allow religious innovation to flourish. Voluntary congregations were

26386-649: Was leased by the Jewish community. As the island was repeatedly flooded and devastated, in 1750 the Surbtal Jews asked the Tagsatzung to establish a cemetery in the vicinity of their communities in the Surb valley. The Jewish population was fairly well tolerated (except for the Zwetschgenkrieg or "plum war" riots in 1802), self-managed and maintained its own school. However, the Jewish resident were only allowed to enter

26553-473: Was limited and regulated. This state of affairs came to an end with the rise of the modern, centralized state, which appropriated all authority. The nobility, clergy, urban guilds, and all other corporate estates were gradually stripped of privileges, inadvertently creating a more equal and secularized society. The Jews were one of the groups affected: excommunication was banned, and rabbinic courts lost almost all their jurisdiction. The state, especially following

26720-558: Was much shaped by a conscious struggle against the pressures of secularization , acculturation and rival alternatives. The strictly observant Orthodox are a definite minority among all Jews, but there are also numerous semi- and non-practicing persons who are officially affiliated or personally identify with the movement. In total, Orthodox Judaism is the largest Jewish religious group, estimated to have over 2 million practicing adherents, and at least an equal number of nominal members or self-identifying supporters. The earliest known mention of

26887-526: Was opened, which in the decades that followed attracted about 80 companies. This has led to a population increase, and since the 1970s a number of new single-and multi-family neighborhoods have been built. In accordance with the resolution of the Tagsatzung in 1678, Jews were allowed to settle in the communities of the Surb valley. After 1776, they were further restricted to living in only Endingen and Lengnau. This immigration slowly but steadily changed

27054-614: Was probably the proprietary church of the House of Regensberg . In 1269 the church and the other rights of the Lords of Regensberg passed to the Beuggen family. St. Martin's Church was built in 1977, incorporating the older baroque choir and tower. The Reformed Church members are part of the parish of Tegerfelden since 1940. Before that, it is unclear what parish they may have belonged to. The Jewish population built their first synagogue in 1750 and

27221-416: Was rebuilt, the ground was laid at a deeper level, and doors and windows got their present shape in the 20th century. Only a small remnant of the late medieval room ornaments are preserved, namely the wall painting fragments from the 14th century in the form of leaf tendrils in red and black color. The medieval building Froschaugasse 4 probably housed the synagogue in the 13th century, and as documented before

27388-475: Was reformed to match prevalent aesthetic conceptions, much like non-Orthodox synagogues though without the ideological undertone, and the liturgy was often abbreviated. Neo-Orthodoxy mostly did not attempt to reconcile its conduct and halakhic or moral norms. Instead it adopted compartmentalization, de facto limiting Judaism to the private and religious spheres, while otherwise yielding to outer society. While conservative Rabbis in Hungary still thought in terms of

27555-610: Was reorganized as a Modern Orthodox institution, and a merger with the JTS was discussed. In 1923, the Rabbinical Council of America was established as the OU's clerical association. Between the ultra-Orthodox and Conservatives, Modern Orthodoxy emerged as a distinct movement. Its postwar leader, Rabbi Joseph B. Soloveitchik , left Agudas Israel to adopt a positive, if reserved, attitude toward Western culture. As dean of RIETS and honorary chair of RCA's halakha committee, Soloveitchik shaped Modern Orthodoxy for decades. RCA stressed

27722-428: Was terminated. In August 1880 the community set up the now third prayer hall in the old theater foyer, the present Obergericht building, and they moved again temporarily the community's prayer room in the building Brunngasse 15. In his sermon Rabbi Dr. Hermann Engelbert mentioned at the end of his speech that " it would one day come a time when all people united by faith and love for a covenant of humanity itself, where

27889-484: Was the first regular Orthodox newspaper, signifying the coalescence of a distinct Orthodox milieu, rejected their call. Ettlinger, and German neo-Orthodoxy in his wake, chose to regard the modern secularized Jew as a transgressor rather than a schismatic. He adopted Maimonides' interpretation of the Talmudic concept tinok shenishba (captured infant), a Jew by birth who was not raised as such and therefore could be absolved for not practicing, and greatly expanded it to serve

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