80 Walter Jacob

properly(Jeshurun, 1862, pp. 417 ff). Hirsch's school in Frankfurt even had mixed classes until the growing enrollment permitted gender separation. The Orthodox Israel Salanter (1819-1883) on visiting Hildesheimer in Berlin noted that he lectured to young women, which would have led to an uproar in Lithuania (Ibid. 125). See also J. Carlebach ,“Family Structure and the Position of Jewish Women," in W. Mosse , Revolution and Evolution-1848 in German Jewish History, Tuebingen, 1981.

16. Alexander Altmann , Moses Mendelssohn , A Biographical Study, Philadelphia, 1973, p. 382; Moses Sofer’s concerns were limited, but were expanded into an absolute prohibition by his descendants and disciples in keeping with the separatist later mood. Sofer himself was much more nuanced; his children learned German and approved a proposal for a seminary which taught secular subjects, etc. Meir Hildesheimer,“The Attitude of the Hatam Sofer Toward Moses Mendelssohn, ” Academy for Jewish Research, 1994, Vol. 60. pp. 141-188; Meir Hildesheimer, “The Secular Language and Secular Studies- Attitudes toward Them in the Thought of the Hatam Sofer and his Disciples,” Academy for Jewish Research, Vol. 62, 1996, Jerusalem , 1996, pp. 129-164.

17. Mordecai Eliav, Op. Cit., p. 20.

18. A series of articles by Abraham Geiger , Wissenschaftliche Zeitschrift fir jiidische Theologie, Frankfurt a.M., 1835, Vol. 1 and subsequent volumes. Some have been republished in Ludwig Geiger (ed.), Nachgelassene Schriften.

19. More recent studies do not bear thisconclusion out.

20. A. Geiger ,“Die Stellung des weiblichen Geschlechtes in dem Judentume unserer Zeit,” Wissenschaftliche Zeitschrift fiir jiidische Theologie, Vol. 3, 1837, pp. 10 ff.

21. Ibid., p. 18ff.

22. Nogah Hatzedek, Dessau , 1818; Eliezer Lieberman, Or Hanogah, Dessau , 1818, were followed by Orthodox attacks in Eleh Divrei Habrit, Altona , 1819, Abraham Loewenstamm, Tzeror Hahayyim, Amsterdam 1821 and others. Much later German responsa of twelve rabbis defended the changes of the Hamburg prayer book in Theologische Gutachten uber das Gebetbuch des Neuen Israelitischen Tempelvereins in Hamburg , Hamburg , 1842; and a later broader defense through Rabbinische Gutachten iber die Vertreglichkeit der freien Forschung mit dem Rabbineramt, 1843. A year later Rabbi Solomon Abraham

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