notes to pp. 457–67 571
Chapter 17: Reform
- A. Arkush, Mendelssohn (Albany, NY, 2004); D. Sorkin, ‘The Case for Com-
parison: Moses Mendelssohn and the Religious Enlightenment’, MJ 14.2 (1994),
121 - 38. 2. M. Mendelssohn, Jerusalem, or, On Religious Power and Judaism,
trans. A. Arkush (Hanover, 1983), 139, 133. 3. On Mendelssohn and his influ-
ence, see S. Feiner, Moses Mendelssohn: Sage of Modernity (New Haven,
2010). 4. On Kant and Judaism, see N. Rotenstreich, Jews and German Phil‑
osophy: The Polemics of Emancipation (New York, 1984). 5. Solomon Maimon:
An Autobiography, trans. J. Clark Murray (Urbana, Ill., 2001), 280; A. Socher,
The Radical Enlightenment of Solomon Maimon: Judaism, Heresy and Philoso‑
phy (Stanford, 2006). 6. J. M. Harris, Nachman Krochmal: Guiding the
Perplexed of the Modern Age (New York, 1991); on Salomon Steinheim, see
J. Guttman, Philosophies of Judaism (Philadelphia, 1964), 344 - 9. 7. W. G. Plaut,
The Rise of Reform Judaism (New York, 1963), 138 - 9; on Holdheim, see
C. Wiese, ed., Redefining Judaism in an Age of Emancipation: Comparative Per‑
spectives on Samuel Holdheim (Leiden, 2007). 8. On Israel Jacobson, see J. R.
Marcus, Israel Jacobson: The Founder of the Reform Movement in Judaism (Cin-
cinnati, 1972). 9. Plaut, The Rise of Reform Judaism, 31; on the confirmation
ceremony, see D. Resnik, ‘Confirmation Education from the Old World to the
New: A 150 Year Follow- Up’, MJ 31.2 (2011), 213 - 28; Chorin cited in D. Philip-
son, The Reform Movement in Judaism, ed. S. B. Freehov (rev. edn, New York,
1967), 442, n. 1.2. 10. On Geiger, see M. Wiener, Abraham Geiger and Liberal
Judaism: The Challenge of the Nineteenth Century (Philadelphia, 1962); on the
Frankfurt conference decisions, see Philipson, The Reform Movement, 143- 224,
and M. Meyer, Response to Modernity: A History of the Reform Movement in
Judaism (Detroit, 1995), 133ff. 11. On Luzzatto (Shadal), see N. H. Rosen-
bloom, Luzzatto’s Ethico‑ Psychological Interpretation of Judaism (New York,
1965); Y. Harel, ‘The Edict to Destroy Em la- Miqra’, Aleppo 1865’, HUCA 64
(1993), 36 (Heb.) 12. On reform in Hungary and Transylvania, see M. Carmilly-
Weinberger, ‘The Jewish Reform Movement in Transylvania and Banat: Rabbi
Aaron Chorin’, SJ 5 (1996), 13 - 60; on the emancipation bill in Hungary in 1867,
see R. Patai, The Jews of Hungary: History, Culture, Psychology (Detroit, 1996),
230 - 40; on the Neologists, see N. Katzburg, ‘The Jewish Congress of Hungary,
1868- 1869’, HJS 2 (1969), 1 - 33; M. Carmilly- Weinberger, ed., The Rabbini‑
cal Seminary of Budapest, 1877 ‑ 1977 (New York, 1986); on the Status Quo
Ante group, see H. Lupovitch, ‘Between Orthodox Judaism and Neology:
The Origins of the Status Quo Movement’, JSS 9.2 (2003), 123 - 53. 13. A. Ker-
shen and J. Romain, Tradition and Change: A History of Reform Judaism in
Britain 1840– 1995 (New York, 1995). 14. On the religious world of Jews in
the United States, see the superb survey in J. D. Sarna, American Judaism: A
History (New Haven and London, 2004); on Einhorn, see G. Greenberg,
‘Mendelssohn in America: David Einhorn’s Radical Reform Judaism’, LBIYB
27 (1982), 281 - 94; on Wise, see S. Temkin, Isaac Mayer Wise (London, 1992).