Israelite Temple (Hamburg)
The Israelite Temple ( Hebrew קהל בית חדש, Qahal Bajit Chadasch , "New House Community") was the reform synagogue of the liberal New Israelite Temple Association founded in Hamburg in 1817 .
The beginnings
At the same time as the emancipation of Jews during the French period in Hamburg , a reform movement of Judaism based on the Jewish Enlightenment ( Haskala ) emerged , which brought about a religious renewal that continues today, especially in North America. Israel Jacobson , court factor of Jérôme Bonaparte , founded the reform-oriented Jewish Jacobson School and school synagogue as the first in Seesen and later in Kassel from 1801 .
After the decline of the consistory in the Kingdom of Westphalia , which he was president, based on the French model, the Consistoire central israélite , Jacobson founded private temple events in Berlin in 1815, at which the preachers Isaak Levin Auerbach , Eduard Kley and Carl Sigfried Günsburg, among others and Leopold Zunz gave worship lectures with prayers, singing and organ music. Old Believer circles, however, brought about a government decree, which ordered the closure of these temple events. One of the preachers, Dr. Eduard Kley was called to Hamburg to lead the Jewish free school as senior teacher and headmaster .
Kley held religious lectures for the children on Sundays so that adults could also take part. These devotions were accompanied by chorals based on the Berlin model and were so well received that 65 Jewish housefathers founded the New Israelite Temple Association in Hamburg in December 1817 as a result of this reform Judaism movement . Kley worked on a heavily modified liturgical prayer book , which also contained new hymns in German. The goal of rebuilding the Jerusalem temple was abandoned and replaced by a reinterpretation by the local temple and justice for all peoples. The new prayer book of the temple association was the first comprehensive Jewish reform liturgy and aroused resistance in traditional Judaism in Hamburg.
On October 18, 1818, the day of remembrance of the Battle of the Nations , a first church was inaugurated in this sense in the southern Neustadt (First Brunnenstrasse). There were also notables such as Meyer Israel Bresselau , Lazarus Gumpel and Ruben Daniel Warburg. The Hamburg temple was the first official German reform synagogue site with an organ, German sermon and mixed choir singing.
New songs and the New Jerusalem
During the Leipzig Fair in 1820, church services were held in the style of the Hamburg Temple, which made the reform movement generally known abroad. In the USA, the Har Sinai temple in Baltimore was founded in 1842, based on the Hamburg model . This congregation had taken over the controversial Hamburg temple prayer book. The Temple Emanu El followed in New York City in 1845 . Today there are very many reform churches in the USA based on the Hamburg model.
Special features of the reforms were the reorganization of the worship service, which could not deny an orientation towards the Christian-Protestant worship service, the similarity between the official attire of the pastors and rabbis and the redesign of the synagogue as a temple :
The sermon was held in German as a special part of the service and the rabbi in regalia took on a special role in the service, which until now was usually only given by the Chasan (cantor) . Eduard Kley replaced the bar mitzvah (religious maturity, first public reading of the Torah for boys) with a kind of Jewish confirmation for boys and girls. The prayers were partly spoken or sung in German or based on the Sephardic model according to the sensational Hamburg prayer book . The women's rooms were designed as a gallery and no longer barred. The house of God was called the temple . This gave up the exclusive focus on the goal of rebuilding the temple in Jerusalem . These reforms led to the first Hamburg temple dispute . The founding of the New Temple Association caused a sensation in terms of content. For Orthodoxy it was unacceptable that essential parts of the old Hebrew order ( Seder ) were missing. The important opponent of the Hamburg reform movement, Chacham Isaak Bernays , named the prayer texts “mutilation”, “deviation” and “destruction” of the prayer spirit in a public announcement in 1841. An example that later became important for Rabbi Jacob Sonderling is the absence of the Kol Nidre prayer on the eve of the Day of Atonement . Many texts have been shortened.
Another special aspect was that the goal of returning to the Holy Land was reinterpreted. The temple did not need to be rebuilt in Palestinian Jerusalem because it existed here. Relevant was the sentence in a sermon of Solomon from 1825 "This is the center of our New Jerusalem" - "... a clearer turning away from and stronger identification with the new home is unimaginable" The designation "New Temple" chosen for the house of prayer had a programmatic and provocative effect. which was understood as a clear turning away from a longing for Jerusalem and expressed an identification with the German fatherland. Instead of asking for a return to Israel, the new prayer book (Hamburg Temple Prayer Book of 1841) now read "Liberation from oppression and injustice" in their respective countries.
There were also legal disputes among the Jewish communities. It was unclear which organization was authorized to represent the Jews in Hamburg. The Hamburg Senate settled the dispute in 1819 simply by prohibiting the Jewish community from separating. Thereafter there was a German-Israelite community in Hamburg (DIGH) with several religious associations, an innovation that became known as the Hamburg system : (The German-Israelite Synagogue Association, the Israelite Temple Association and the Dammtor Synagogue ).
Salomon Heine . Temple board member, sponsor
Felix Mendelssohn Bartholdy at the age of 30
Grave slab of Lazarus Gumpels, founding member of the temple association
Grave slab of Naftali Frankfurters, rabbi at the temple
Since the 1840s, with the emancipation of the Jews, their legal improvement up to equality took place. After the Hamburg fire of 1842, it was one of the consequences that were drawn from the deficiencies of the old structures. On December 5, 1842, employment restrictions for Israelites were lifted by a resolution of the Hamburg council, and in 1860 the legal status of Jews was considerably improved through a reform of the state constitution. Because of this changed situation, a new building of the temple was decided. The New Temple (name for the reform synagogue and for the temple community) in Poolstrasse 12-13 was planned by the Temple Association from 1829 because the first temporary temple in the old stone path on the corner of Brunnenstrasse had become too small. In the meantime, the temple association had grown from 65 (1817) to around 800 (1841) members, some of them wealthy, and the construction of the church was applied for and approved in the early 1840s. The temple was dedicated a few days before the Jewish New Year festival Rosh Hashanah on September 5, 1844 at 7 p.m. The laying of the foundation stone of the temple did not take place publicly in 1842 because the temple association did not want to snub the citizens who had been made homeless by the fire.
The poet Heinrich Heine , supported by his reform-minded uncle Salomon Heine from Hamburg, saw the dangers that could arise from a religious split in Judaism and characterized the Hamburg situation at the end of 1843 - shortly before the completion of the Poolstrasse Temple - as follows:
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- “The Jews divide up again
- In two different parties;
- The old people go to the synagogue,
- And the new ones in the temple.
- “The Jews divide up again
- The new ones eat pork
- Show resistance
- Are Democrats; the old ones are
- Rather aristocratic.
- The new ones eat pork
- I love the old, I love the new -
- But I swear by Eternal God
- I love certain fish even more
- They are called smoked sprat. "
- I love the old, I love the new -
The New Temple Pool Street
The temple in Poolstrasse was built from 1842 to 1844 according to plans by the architect Johann Hinrich Klees-Wülbern . Gabriel Riesser achieved in 1843 that the Pool Street Temple could be bought and registered in the name of the Temple Association. Previously, Jews (in contrast to the Christian denominations) had to purchase synagogues in the name of a private person.
The facade of the entrance building in the west was flanked by two octagonal towers standing on the side in the style of minarets and incorporated elements of the Moorish as well as the neo - Gothic style. The portal of the building had a Hebrew chronostichon as a heading. The translation is: "Blessed, he cometh in the name of the Eternal." (( Ps 118,26 EU ))
Many parts of the building did not correspond to the conventional synagogue models and pointed to the reform program: a large gate opening into the vestibule as a common entrance for women and men was unusual . To the left of the gateway a staircase led to the choir gallery and the organ built by Paul Rother . Both were located above the vestibule and this was completely uncommon for an Orthodox rite, also because the partially paid mixed choir performed from above and outside the main nave, although usually a boys' choir sang below in close contact with the community. Conventionally, namely housed separately, on the other hand, the women's cloakroom was accessible via the aforementioned left hall staircase, while the men's cloakroom was on the right opposite. The 40 m × 23 m main nave with an arched roof offered space for 380 men.
The almemor , an elevated place with a lectern on which the Torah is read, was undecorated and no longer dominated the center of the synagogue, but instead stood at the apse. The sacred area with the Torah shrine , the sermon pulpit and the lectern were arranged in close proximity to one another. For the women there were 260 places in the unbarred side galleries, which allowed eye contact with the men. These deviations from the conventional model made the New Temple appear unsuitable for a Jewish worship in the eyes of Orthodoxy.
The location of the temple was a compromise between a freestanding synagogue and a backyard synagogue. The temple association had been obliged to buy four houses directly on Pool Street along with the land for the temple. These front houses on Poolstrasse were not demolished - also for financial reasons. However, a large forecourt remained in front of the church, so that the temple gave the impression of a free-standing synagogue in pictures. Legal equality with the Christian denominations had not yet been achieved and this necessitated compromises.
The remains of the western vestibule and the eastern apse building of the former three-aisled church are still preserved as unconnected war ruins; the main nave was destroyed by a bombing in 1944.
Music in the temple
The musical design of the temple service was a sensational reform. The fact that a choir sang to the accompaniment of an organ on the gallery in a synagogue was something completely new and sparked heated discussions.
The organist was not the cantor because Jews were forbidden to play an instrument on the Sabbath. The first cantor of the temple community, David Meldola , introduced Sephardic melodies and performed the prayers with the Sephardic pronunciation, which, although it was reputed to be linguistically correct, was considered a sensitive break in tradition compared to the usual Ashkenazi language. Sometimes even the melodic recitation of the prayers and the Bible texts was seen as out of date and replaced by simple reading. New compositions were also written for the chants and choral pieces in the temple.
The musicologist Eric Werner claimed that Felix Mendelssohn composed the choral piece The 100th Psalm ( shout to the Lord, all the world ) for the inauguration of the temple in Poolstrasse . Parts of a correspondence between the chairman of the Hamburg Temple Association Maimon Fraenkel and Felix Mendelssohn have been preserved, in which such a composition was requested. One of the issues in this correspondence was whether the Lutheran psalm translation (which Felix Mendelssohn preferred) or that of Moses Mendelssohn , Felix's grandfather, should be used. However, the 100th Psalm was probably sung in Hebrew at the opening ceremony during the entrance to the Torah. Instead, a version of the 24th or 25th Psalm for the opening of the temple was probably made by Felix Mendelssohn.
It was only after the March Revolution of 1848 that the more conservative communities took up musical suggestions. Since then, some of them have had organs built into their synagogues. According to a census from 1933, 74 Jewish communities in Germany had an organ at that time.
Since 1855 Joseph de Mose Piza shared the office of Chazzan with David Meldola. Both belonged to the Portuguese Jewish community, which was unusual. Meldola retired in 1859, Piza died in 1879. Subsequent cantors at the temple were Ignaz Mandl (who was also an official of the association from 1884 to 1922), Moritz Henle (1879 until his death in 1925) and Leon Kornitzer (1913 until he emigrated in 1939 ).
Different generations of preachers
There were two rabbis in the temple from 1818 to 1922. All rabbis at the temple had doctorates . The first rabbi was Eduard Kley, who was replaced by Naftali Frankfurter in 1840. In the beginning of 1818, Gotthold Salomon was appointed as the second rabbi , who retired in 1857. Kley and Salomon, like all their successors, devoted themselves to teaching in schools. For Gotthold Salomon's successor, the job advertisement - probably for reasons of economy - provided for an unmarried theologian, which was very unusual for a rabbi. Hermann Jonas (from 1858) was followed by Caesar Seligmann in 1889 , who went to Frankfurt in 1902.
In the early days of the Hamburg Temple, the preachers and cantors pursued the reform so vigorously that in some cases resistance from members formed within the temple community, for whom the reforms went too far. Up until the 1860s, two services were held on Friday evening. The first was the usual opening of the Sabbath before the home evening blessing at nightfall, the second, on the other hand, was given as a concession to businessmen for a late evening hour.
As the successor to the late Naftali Frankfurter, Max Sänger, who was considered to be Orthodox, was employed in 1867. Now the situation was reversed: the preachers became more conservative and tried here and there to reverse or weaken reforms. 30 years after the introduction of the Sephardic pronunciation, the cantor Moritz Henle reintroduced the Ashkenazi and the rabbis allowed themselves to be called clergy again , in contrast to the provocative reform expression preacher .
The establishment of the liberal University for the Science of Judaism in Berlin, where Abraham Geiger taught in 1872 until his death in 1874, was observed from a distance. The temple preferred preachers who had graduated from the Jewish Theological Seminary in Wroclaw .
Max Sänger was followed by David Leimdörfer in 1883. From 1902 to 1908 Paul Rieger was active as the second preacher and in 1908 Jacob Sonderling joined them. Nerd worked as a field rabbi on the Eastern Front during the First World War . In 1914 he held a field service on Yom Kippur on the orders of Kaiser Wilhelm's army . Nerd thought the separation that the prayer book had caused to be wrong and tried to use the term Klal Yisrael (Jewish solidarity) to combine the unity of all Jews with liberalism. Whereas the reform had so far emphasized the liberal in opposition to the orthodox, now the eccentric campaigned for Klal Yisrael to be put more or less nationalistically above liberalism.
The rich American banker Henry Budge , who moved back to Hamburg from the USA after the death of his father, offered the temple association one million marks for a new temple building. However, the condition was that women and men sit together. Jacob Nerd was shocked and strictly refused the offer.
Leimdörfer died in 1922. Nerd emigrated to the USA in 1922 and became a rabbi in Los Angeles . He was friends there with Thomas Mann and Arnold Schönberg . 1923 followed as the sole Rabbi Schlomo Rülf , who however went to Bamberg in 1926.
The inauguration of the last rabbi at the Temple Bruno Italians in January 1928 was designed as a grand celebration. Under his leadership, the temple congregation has become a vibrant Jewish community, reports say.
After the dissolution of the temple association and the closure of the Oberstrasse temple, reform-oriented services under the direction of Rabbi Joseph Norden were held in the B'nai-B'rith lodge hall until his deportation and later murder.
Constitutional reform and Sunday lectures
In the years 1857 and 1858, the Kohlhöfensynagoge was built in the direct vicinity of Poolstrasse Temple. It was the first free-standing synagogue in Hamburg.
In 1861 Hamburg was the first state in Germany to introduce civil marriage , which meant a turning point in particular in the autonomy of the Jewish community. The consequences of the constitutional reform of 1860 were drawn from the law on the conditions of the local Israelite communities of November 4, 1864: the constraint was lifted and the possibility of leaving the community was opened.
The Jewish householders paid their taxes to the joint German-Israelite community. Ten percent of this could be determined for one of the religious associations. The temple association was also funded by renting seats in the temple.
While the temple association became well known in the first half of the 19th century through its reforms, the congregation no longer had the expected influx in the second half. Even if the temple association was composed primarily of wealthy members, there were always money problems. The Orthodox synagogues were more popular, had a considerably larger number of members and were therefore more financially secure than the temple.
If the temple association originally emerged from a school reform movement, the headmasters of the temple ultimately failed. Children of well-to-do parents later stayed away from class after initial zeal.
Similar to the “Monday Lectures” that Dr. Seligmann introduced in the "recovery" (a large hall in Valentinskamp) from 1889 onwards, a Sunday event began in 1910 and was well received. The preachers Dr. Leimdörfer and Dr. Every month, eccentrics alternately held religious and scientific lectures in the temple without regalia. Although this was occasionally denounced by Orthodox Judaism as a Sunday service , the criticism was no longer as emotional as it was in the early 19th century, because the Orthodox rabbis no longer saw strong opponents in the temple community and the preachers became more moderate.
Pool Street ruins today
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Today the ruins are used commercially or are in ruins. The west portal ruin houses a car workshop, a goldsmith's shop and, behind it, a locksmith's shop. There are a total of four memorial plaques pointing to the former synagogue. Although there is no memorial site on site, the monument protection office of the Hamburg cultural authority entered the ensemble Poolstraße 11, 12, 13, 14 (i.e. both the remains of the former backyard synagogue and the associated residential buildings on the street front Poolstraße) in the monument protection list in 2003. In addition, the former temple is included in lists of Jewish history as a memorial . The apse building falls into disrepair.
The ruin of the west facade car repair shop
Seen right through the entrance
Former apse decorated with plants by local residents
Graphic of the apse by Heiner Studt
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Two Hamburg artists have dealt intensively with the temple in Poolstrasse and created works of art related to the temple:
On August 23 and 24, 2003, the artist Arne Kübitz designed a model of the temple in Poolstrasse from parts of old typewriters under the motto “Searching for traces” at the “Art meets Großneumarkt” event in Hamburg. The artist Heiner Studt created four large graphics for the temple, as well as a multi-part series of images for the remaining interior of the west portal ruin.
Oberstrasse
At the end of the 19th century, many Jews found the living environment in the old Jewish quarter of Neustadt to be cramped and too poor. Hamburg's gate lock was lifted in 1861 and freedom of trade was introduced in 1865. But especially after the completion of the emancipation of the Jews with the establishment of the Reich in 1871 and the simultaneous beginning of the founding years , the districts beyond the new Dammtor around the Grindelviertel became the preferred settlement destination for the Jewish population. In 1895 there were 9211 Jewish residents in the "city" and 3858 in the Grindel suburbs, in 1925 there were only 1453 (city) and already 10774 in the area around the Grindel. This new situation led to the construction of the New Dammtorsynagoge and the main synagogue on Bornplatz .
The temple association also built a larger temple in Harvestehude with up to 1200 seats at Oberstrasse 120, which was inaugurated in 1931. The architects were Felix Ascher and Robert Friedmann . The facade is made of shell limestone. The cube building in the Bauhaus style focuses on a large window in the form of a stylized seven-armed chandelier . The rabbi Italian saw this focusing architecture as an alija , a striving upwards.
The last service took place in Poolstrasse in 1931 and the temple building then served the temple association as a magazine. It was sold in 1937. He was spared the destruction of the Reichspogromnacht in 1938: it was no longer an active synagogue and the National Socialists also saw the backyard synagogues as a danger that the fire could spread to neighboring buildings. During the Second World War, school desks were stored in the former temple and in July 1944 a bomb hit by the Allies destroyed it except for the remains.
Under the rabbi Italian and the chief cantor Kornitzer, who had worked at the temple since 1913, community life near the Alster flourished once again in the early 1930s. However, the temple had reversed almost all of the major reforms for which it was known in America and Germany. The center of liberal Judaism had meanwhile become Berlin. The divisions in Judaism were complete and could not be reversed by the conservative Hamburgers. Under the palpable threat, 1937 became a special year of celebration. The 1937 seder evening was not celebrated in a family atmosphere as usual, but in the Oberstraße temple with great approval and the 120th anniversary of the temple association was celebrated with lectures as part of a large festival.
As enthusiastically as this new beginning began, this time ended sadly: the new reform synagogue on Oberstrasse was devastated, desecrated, closed and then forcibly sold during the November pogrom in 1938 . The building survived the war outwardly intact. - Reform-oriented services were carried out after the Oberstraße temple was closed until 1942 under the direction of Rabbi Joseph Norden in the former box hall of the B'nai-B'rith order at Hartungstraße 92.
In 1953, the NDR (then still known as NWDR) bought the building and rededicated it to a concert studio , today's Rolf Liebermann Studio . The memorial in front of the building was made by Doris Waschk-Balz .
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Prayer books orders
- Eduard Kley, Carl Sigfried Günsburg: The German Synagogue. Maurersche Buchhandlung, Berlin 1817
- Digitized copy from Harvard University Library
- Meyer Israel Bresselau / Seckel Isaak Fränkel: [Seder ha'avoda] Order of public prayer for the Sabbath and feast days throughout the year. After using the Neuen-Tempel-Verein in Hamburg. Hamburg 1819, digitized copy, copy from the Freimann collection
- Prayer book for the public and domestic devotion of the Israelites: after the use of the New Israelite Temple in Hamburg. BS Berendsohn, Hamburg 1841
- Digitized 2nd edition from 1845, copy from the Bodleian Library
Hymn book
- General Israelite hymn book, introduced in the New Israelite Temple in Hamburg. Hamburg: In commission at Perthes and Besser 1833 ( digitized version )
- Melodies for the new Israelite hymn book written and arranged by JF Schwenke . Hamburg 1833
Scriptures of the temple preachers (excerpt)
- Gotthold Salomon : Sermons in the New Israelite Temple. First collection. J. Ahrons, Hamburg 1820
- Digitized from the Harvard University Library copy
- Eduard Kley, Gotthold Salomon: Collection of the latest sermons: held in the New Israelite Temple in Hamburg. J. Ahrons, Hamburg 1826.
- Digitized from the Harvard University Library copy
- Gotthold Salomon: Sermons for all Feyertage of the Lord: held in the new Israelite Temple in Hamburg. Nestler, Hamburg 1829
- Digitized from the Harvard University Library copy
- Gotthold Salomon: The new prayer book and its hereticization. Hamburg 1841
- Caesar Seligmann (1860–1950): (Ed. By Erwin Seligmann) Memories Frankfurt am Main 1975
- David Leimdörfer: The Hamburg Temple. Hamburg 1889
- David Leimdörfer (Ed.): Festschrift for the centenary of the Israelite Temple in Hamburg 1818-1918 , Hamburg 1918
- Bruno Italiener : One God - One People. Sermon cycle. Held on the High Holidays 5697 (1936) in the Hamburger Tempel, Hamburg 1936
- Bruno Italiener (Ed.): Festschrift for the 120th anniversary of the Israelite Temple in Hamburg 1817–1837 . Hamburg 1937
literature
- Andreas Brämer : Judaism and religious reform. The Hamburg Israelitische Tempel 1817-1938. Dölling and Galitz Verlag, Hamburg 2000, ISBN 3-933374-78-2 .
- Andreas Brämer: Hamburg temple dispute. In: Dan Diner (Ed.): Encyclopedia of Jewish History and Culture (EJGK). Volume 2: Co-Ha. Metzler, Stuttgart / Weimar 2012, ISBN 978-3-476-02502-9 , pp. 529-532.
- Michael A. Meyer : Answer to the modern. Böhlau, Vienna 2000, ISBN 978-3-205-98363-7 .
- Philipp Lenhard: The Hamburg Temple Dispute. Continuity and a new beginning in Dibere Haberith. In: Hamburg Key Documents on German-Jewish History, September 21, 2017. doi : 10.23691 / jgo: article-24.de.v1
- Harold Hammer-Schenk : Synagogues in Germany. Two volumes, Hamburg 1981, ISBN 3-7672-0726-5 .
- Julia Seidler: The Hamburg preacher Gotthold Salomon (1784–1862) and his work for Reform Judaism. Master's thesis (mscr), Berlin 2004.
- Ulrich Bauche (Ed.): Four hundred years of Jews in Hamburg. An exhibition by the Museum of Hamburg History from November 8, 1991 to March 29, 1992. Dölling and Galitz, Hamburg 1991, ISBN 3-926174-31-5 .
- Ursula Wamser / Wilfried Weinke (ed.): A vanished world. Jewish life on the Grindel. Revised new edition Hamburg 2006, ISBN 3-934920-98-5 .
- Ruben Malachi: The synagogues in Hamburg. Hamburg State Archives, typewritten without signature. Published in: Announcements of the Association of Former Wroclaws and Silesians in Israel eB No. 46–47, May 1980.
- Institute for the History of German Jews, State Center for Civic Education Hamburg: Jewish sites in Hamburg - map with explanations. 3rd edition Hamburg 2001, not for sale.
- Institute for the history of the German Jews (ed.): Das Jüdische Hamburg. A historical reference work. Göttingen 2006.
- Irmgard Stein: Jewish monuments in Hamburg. Hamburg 1984.
- Wilhelm Mosel: Guide to the former sites of Jewish life or suffering in Hamburg. Issue 1 -Neustadt / St. Pauli, Hamburg 1983. (Series of publications by the German-Jewish Society Hamburg)
- Nachum T. Gidal : The Jews in Germany. From Roman times to the Weimar Republic. [1988] 1997.
Web links
- Website of the funding initiative for the preservation and accessibility of the Poolstraße temple
- Article on the temple from the Hamburg Monument Protection Office
- The temple on the homepage of the artist Arne Kübitz
- English-language article about the 100th Psalm-Mendelssohn thesis
- Dibere Haberith (words of the covenant ), an announcement of the Hamburg Beth Din against the temple, with prohibition letters from 22 rabbis, u. a. Moses Sofer .
- Brämer, Andreas, “ Hamburger Tempelstreit ”, in: Encyclopedia of Jewish History and Culture , 7 volumes. JB Metzler'sche Verlagsbuchhandlung and Carl Ernst Poeschel Verlag 2015.
Individual evidence
- ↑ Order of public prayer for the Sabbath and feast days throughout the year. After the use of the Neuen-Tempel-Verein in Hamburg, 1819. p. 6 . Compare Deuteronomy 20: 5, 22: 8.
- ^ Name not spelled consistently, Lissa 1784/1788 – Breslau 1860.
- ↑ The New Israelite Temple in Hamburg. In: Illustrirte Zeitung Leipzig 1845 No. 82, Volume IV, pages 55, 56.
- ↑ Ursula Wamser / Wilfried Weinke (ed.): A vanished world: Jewish life on the Grindel . Revised new edition Hamburg 2006. p. 66.
- ↑ cf. the essay by Rose Proszowski on the beginning of progressive Judaism.
- ^ Andreas Brämer, Judaism and Religious Reform The Hamburg Israelitische Tempel 1817–1938 Hamburg 2000.
- ^ Comment by Seidler 54.
- ↑ Seidler 47/48.
- ↑ Despite the ban on separation in 1819, the Hamburg Senate still temporarily and exceptionally tolerated the organizational form of an association , see document in: Andreas Brämer: Judentum und religious reform. Hamburg 2000, p. 132.
- ↑ Ulrich Bauche, Four Hundred Years of Jews in Hamburg
- ↑ Verses from: Heinrich Heine, Germany. A winter fairy tale , Caput XXII
- ↑ Wülbern had already Israelite Hospital designed
- ↑ In the 19th century, the Moorish architectural style was not viewed as Islamic, but rather as typically Jewish. Later this architectural style was renewed in a neo-oriental style, as in the case of the Old Synagogue in Heilbronn or the New Synagogue in Berlin
- ↑ The architectural information about the rooms in the temple can be found in an architectural building sketch of an urban planning competition. The sketch and construction plans can be viewed at the building authorities.
- ↑ The aim was to align with the unity of word and sacrament , which, following the example of the Reformed churches, emphasized the sermon .
- ^ Julia Seidler: The Hamburg preacher Gotthold Salomon (1784–1862) and his work for Reform Judaism. Master's thesis (mscr), Berlin 2004, p. 59.
- ↑ Free-standing houses of worship were a privilege of the Christian denominational regional churches until the middle of the 19th century. See also A. Brämer: Judaism and religious reform. Hamburg 2000, p. 42. In a letter from the temple management dated 1841 to the Hamburg Senate at the time of the building application, it says: “We started from the view that the building dedicated to it is just as unworthy of worship to deliberately expose to the gaze of the crowd than to carefully withdraw it. ”Letter from the temple management to the Senate of July 21, 1841, Hamburg State Archives
- ↑ A. Brämer: Judaism and religious reform. Hamburg 2000, p. 15 - The Hungarian Rabbi Aaron Chorin published a book in 1818 on the defense of the organ in the synagogue.
- ↑ Michael Kogelin, On foot through Jewish Hamburg, 2009, p. 112.
- ↑ A. Brämer: Judaism and religious reform. Hamburg 2000, p. 15.
- ^ Eric Werner, Felix Mendelssohn's Commissioned Composition for the Hamburg Temple. The 100th Psalm (1844). In: Musica Judaica 7/1 (1984–1985), p. 57. see also: this web article by Hirsch correspondence up to April 1844.
- ↑ Minutes of the meeting of May 18, 1844 in: Andreas Brämer: Judentum und religious reform. Hamburg 2000, p. 191.
- ↑ Ralph Larry Todd: Mendelssohn: His Life - His Music . Translated from the English by Helga Beste. Carus-Verlag , Stuttgart 2008, ISBN 978-3-89948-098-6 , p. 513 f.
- ^ Encyclopaedia Judaica , Article "Music", Vol. 12, p. 650.
- ↑ A. Brämer: Judaism and religious reform. Hamburg 2000, p. 248.
- ^ Andreas Brämer: Judaism and religious reform. Hamburg 2000, p. 61.
- ^ Ruben Malachi: The synagogues in Hamburg.
- ^ Ruben Malachi, The Synagogues in Hamburg; Wamser / Weinke, 2006, S67; Andreas Brämer: Judaism and religious reform. Hamburg 2000, p. 61.
- ↑ Wamser / Weinke 2006 p. 67.
- ↑ Cf. A. Brämer: Judaism and religious reform. Hamburg 2000, p. 69.
- ↑ Allgemeine Zeitung des Judentums from March 1910.
- ↑ Two different ones directly on the Poolstrasse house front (numbers 11, 14), one near the apse building and one near the school next to it on the right. The latter also contains data from rabbis.
- ↑ See link from the Hamburg Monument Protection Office ( Memento from June 26, 2009 in the Internet Archive )
- ↑ See this web link
- ↑ In this context, the city means Altstadt / Neustadt , Grindelvororte means Rotherbaum / Harvestehude / Eimsbüttel . All figures summed up from an extensive table in Wamser / Weinke p. 20.
- ↑ Bruno Italian: The new temple August 1931; in: A. Brämer: Judaism and religious reform. Hamburg 2000, p. 260.
- ↑ A. Brämer: Judaism and religious reform. Hamburg 2000, p. 85.
- ↑ Name changes between Ginsburg, Gunsburg, Günzburg or Günsburg
Coordinates: 53 ° 33 ′ 15 " N , 9 ° 58 ′ 50" E