By Robin Judd
In Contested Rituals, Robin Judd indicates that circumcision and kosher butchering grew to become focal issues of political fight one of the German kingdom, its municipal governments, Jews, and Gentiles. In 1843, a few German-Jewish fathers refused to circumcise their sons, prompting their Jewish groups to reassess their criteria for club. approximately a century later, in 1933, one other blood ritual, kosher butchering, served as a political and cultural touchstone while the Nazis outfitted upon a decades-old controversy about the perform and prohibited it.
In describing those occasions and similar controversies that raged throughout the intervening years, Judd explores the character and escalation of the ritual debates as they transcended the limits of the neighborhood Jewish neighborhood to incorporate non-Jews who sought to guard, limit, or limit those rites. Judd argues that the ritual debates grew out of extensive shifts in German politics: the contest among neighborhood and local authority following unification, the opportunity of executive intervention in deepest affairs, where of spiritual distinction within the smooth age, and the connection of the German kingdom to its non secular and ethnic minorities, together with Catholics. Anti-Semitism used to be just one issue riding the debates and it usually functioned in unforeseen methods. Judd offers us a brand new figuring out of the formation of German political structures, the significance of spiritual practices to Jewish political management, the interplay of Jews with the German executive, and the response of Germans of all faiths to political change.
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Extra info for Contested Rituals: Circumcision, Kosher Butchering, and Jewish Political Life in Germany, 1843-1933
3. 35 contested rituals While many of these participants distanced themselves from the Jewish rite, they did not necessarily reject Jewish communal life. Instead, they used the deliberations concerning circumcision to make claims for Jewish communal affiliation. In his treatise on the Jewish rite, Johlson designed a new initiation ceremony for boys and girls. His ceremony was supposed to introduce Jewish children into a covenant with God and the Jewish people. In their rejections of circumcision, Auerbach, Landauer, and Jacob Ehrenbaum also welcomed their communal links with other Jews.
Frankfurt am Main” AZDJ 12 (1843): 184–185; “Aus dem Großherzogthum Baden,” AZDJ 36 (1863): 552–553; 5 November 1848 report no. 19589 CAHJP GA II 49; Order no. 28 (10 November 1848) CAHJP GA II 49; 16 November 1848 report issued by the mayoral authority of Wertheim (No 19589) CAHJP GA II 49; 9 April 1837 order from the minister of interior SM RA 33902; M. G. Salomon, Die Beschneidung, pp. 58–59. 54 Barbara Duden, The Woman Beneath the Skin: A Doctor’s Patients in Eighteenth-Century Germany, trans.
13 “Dresden,” AZDJ 49 (1844): 701–702; Zacharias Frankel, “Ueber manch durch den Fortschritt der Medicin im Judenthum bedingte Reformen,” Zeitschrift für die religiösen Interessen des Judenthums 2 (1845): 300–301. Also see the Hürben anecdote with which this narrative began. 14 Eugen Levit, Die Circumcision der Israeliten beleuchtet vom ärztlichen und humanen Stand punkte von einem alten Arzte (Vienna: Druck und Commissions-Verlag von Carl Gerold’s Sohn, 1874), p. 3. 13 (1874): 169–72; “Rundschau,” Jüdische Volkszeitung ( JV) 19 (7 May 1873): 148.