Hamburg Temple

Dr. {{Interlanguage link|Eduard Kley|de}} together with Dr. [[Gotthold Salomon]] were the first spiritual leaders of the Hamburg Temple in 1818. The first members included the notary [[Meyer Israel Bresselau]], Lazarus Gumpel and [[Ruben Daniel Warburg]]. Later members included [[Salomon Heine]] and Dr. [[Gabriel Riesser]], who was chairman of the New Israelite Temple Society from 1840 to 1843.

Dr. {{Interlanguage link|Eduard Kley|de}} together with Dr. [[Gotthold Salomon]] were the first spiritual leaders of the Hamburg Temple in 1818. The first members included the notary [[Meyer Israel Bresselau]], Lazarus Gumpel and [[Ruben Daniel Warburg]]. Later members included [[Salomon Heine]] and Dr. [[Gabriel Riesser]], who was chairman of the New Israelite Temple Society from 1840 to 1843.

[[Image:Hamburgebet.png|thumb|400px|"But Because of Our Sins" in the [[Day of Atonement]] [[Musaf|Additional Prayer]]. Left: the 1818 Hamburg rite, stating "may it be Thy will, O Lord, to accept in mercy the '''uttering of our lips instead of our obligatory sacrifices''' and omitting "O gather our dispersions... Conduct us unto Zion." Right: traditional equivalent, from an 1896 Orthodox prayer book.]]

[[Image:Hamburgebet.png|thumb|400px|"But Because of Our Sins" in the [[Day of Atonement]] [[Musaf|Additional Prayer]]. Left: the 1818 Hamburg rite, stating "may it be Thy will, O Lord, to accept in mercy the '''uttering of our lips instead of our obligatory sacrifices''' and omitting "O gather our dispersions... Conduct us unto Zion." Right: traditional equivalent, from an 1896 Orthodox siddur.]]

The new prayer book employed in the Temple was the first comprehensive Reform liturgy ever composed: it omitted or changed several of the formulas anticipating a [[Gathering of Israel|return to Zion]] and restoration of the [[Korban|sacrificial cult]] in the [[Third Temple|Jerusalem Temple]]. These changes – expressing the earliest tenet of the nascent Reform movement, universalised Messianism – evoked a thunderous denunciation from Rabbis across Europe, who condemned the builders of the new synagogue as heretics.{{cite book |author=Meyer, Michael |title=Response to Modernity: A History of the Reform Movement in Judaism |publisher=Wayne State |year=1995 |pages=47–61 |isbn= }} The religious service of the Hamburg Temple was disseminated at the 1820 [[Leipzig Trade Fair]], where Jewish businessmen from [[States of the German Confederation|German states]], many other European countries, and the United States met. As a consequence, several Reform communities, including New York and Baltimore, adopted the Hamburg Temple's prayer book, which was read from left to right, as in the Christian world.

The new [[siddur]] (prayer book) employed in the Temple was the first comprehensive Reform liturgy ever composed: it omitted or changed several of the formulas anticipating a [[Gathering of Israel|return to Zion]] and restoration of the [[Korban|sacrificial cult]] in the [[Third Temple|Jerusalem Temple]]. These changes – expressing the earliest tenet of the nascent Reform movement, universalised Messianism – evoked a thunderous denunciation from Rabbis across Europe, who condemned the builders of the new synagogue as heretics.{{cite book |author=Meyer, Michael |title=Response to Modernity: A History of the Reform Movement in Judaism |publisher=Wayne State |year=1995 |pages=47–61 |isbn= }} The religious service of the Hamburg Temple was disseminated at the 1820 [[Leipzig Trade Fair]], where Jewish businessmen from [[States of the German Confederation|German states]], many other European countries, and the United States met. As a consequence, several Reform communities, including New York and Baltimore, adopted the Hamburg Temple's siddur, which was read from left to right, as in the Christian world.

The members, mostly [[Ashkenazim]], strived to form an independent Jewish congregation besides Hamburg's two other established Jewish [[statutory corporation]]s, the Sephardic ''Heilige Gemeinde der Sephardim Beith Israel'' (בית ישראל; Holy Congregation of the Sephardim Beit Israel; est. 1652; see also [[Portuguese Jewish community in Hamburg]]) and the Ashkenazi ''Deutsch-Israelitische Gemeinde zu Hamburg'' (DIG, German-Israelite Congregation; est. 1662), however, in 1819 the [[Senate of Hamburg]], then the government of a sovereign independent [[city-state]], declared it would not recognise a potential Reform congregation. Therefore, the New Israelite Temple Society remained a civic association and its members stayed enrolled with the DIG, since one could only quit the DIG by joining another religious corporation. Irreligionism was still a legal impossibility in Hamburg at that time.

The members, mostly [[Ashkenazim]], strived to form an independent Jewish congregation besides Hamburg's two other established Jewish [[statutory corporation]]s, the Sephardic ''Heilige Gemeinde der Sephardim Beith Israel'' (בית ישראל; Holy Congregation of the Sephardim Beit Israel; est. 1652; see also [[Portuguese Jewish community in Hamburg]]) and the Ashkenazi ''Deutsch-Israelitische Gemeinde zu Hamburg'' (DIG, German-Israelite Congregation; est. 1662), however, in 1819 the [[Senate of Hamburg]], then the government of a sovereign independent [[city-state]], declared it would not recognise a potential Reform congregation. Therefore, the New Israelite Temple Society remained a civic association and its members stayed enrolled with the DIG, since one could only quit the DIG by joining another religious corporation. Irreligionism was still a legal impossibility in Hamburg at that time.