84 Walter Jacob

Frankel also expounded a historical view of the tradition but limited himself to the post-biblical period. His works Ueber den Einfluss der palaestinischen Exegese auf die alexandrinische Hermeneutik, Leipzig 1851 and his Darkhei Hamishnah, Leipzig , 1859 provided a historical, critical approach to these classic texts.

35. LM. Jost, Geschichte des Judenthums und seiner Sekten, Leipzig , 1859, Vol. 3, pp. 379 ff. Jost as a contemporary followed the proceedings closely.

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

37. Adler's paper is reprinted as an appendix to this volume as it is not generally available.

38. Protokolle der dritten Versammlung deutscher Rabbiner, Breslau , 1847, pp. 253.

39. Ibid., 1847, p. 265.

40. Samuel Holdheim's response appeared in Die religiose Stellung des weiblichen Geschlechtes im talmudischen Judenthum, Schwerin , 1846, 79 pp.; Die Erste Rabbinerversammlung und Herr Dr. Frankel, Schwerin , 1845, 35 pp.; see also Philipson, The Reform Movement in Judaism, Cincinnati , 1930, p. 145

41. Sefton D. Temkin, The New World of Reform Containing the Proceedings of the Conference of Reform Rabbis Held in Philadelphia in November 1869 ­Translated from the German with an Introduction and Notes, Bridgeport , 1974, viii,

123 pp.

42. Yearbook of the Central Conference of American Rabbis, 1892-93, Cincinnati , 1893, p. 40.

43. Dr. Max Landsberg,“The Position of Women and the Jews,” pp. 241-254 and Henrietta SzoldJosephine Lazarus,“What has Judaism done for Woman,” pp­304-310, Judaism at the World's Parliament of Religions, Cincinnati , 1894. Josephine Lazarus also presented a paper, but not on this topic.

44. This meeting led to the call for a National Council of Jewish Women in 1894, which was more concerned with charitable efforts than women's suffrage initially.