By Robin Judd

In Contested Rituals, Robin Judd exhibits that circumcision and kosher butchering turned 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 think again their criteria for club. approximately a century later, in 1933, one other blood ritual, kosher butchering, served as a political and cultural touchstone whilst the Nazis outfitted upon a decades-old controversy about the perform and prohibited it.

In describing those occasions and similar controversies that raged through the intervening years, Judd explores the character and escalation of the ritual debates as they transcended the bounds of the neighborhood Jewish group to incorporate non-Jews who sought to guard, limit, or limit those rites. Judd argues that the ritual debates grew out of large shifts in German politics: the contest among neighborhood and nearby authority following unification, the opportunity of govt intervention in inner most affairs, where of spiritual distinction within the glossy age, and the connection of the German kingdom to its spiritual and ethnic minorities, together with Catholics. Anti-Semitism used to be just one issue using the debates and it frequently functioned in unforeseen methods. Judd supplies us a brand new figuring out of the formation of German political platforms, the significance of spiritual practices to Jewish political management, the interplay of Jews with the German govt, and the response of Germans of all faiths to political change.

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Additional resources for Contested Rituals: Circumcision, Kosher Butchering, and Jewish Political Life in Germany, 1843-1933

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Fassel, a rabbi in Prossnitz, Moravia, and Nagykanizsa, Hungary, also took part in the two deliberations. 15 traditionalists. Most examine these debates as an example of the reform/traditionalist divide or as a conflict concerning emancipatory hopes. See Hoffman, Covenant of Blood; Katz, “Die Halacha”; Liberles, Religious Conflict, pp. 34–38; Meyer, “Alienated Intellectuals”; Michael A. Meyer, A Response to Modernity: A History of the Reform Movement in Judaism (New York: Oxford University Press, 1988), pp.

58–59. 54 Barbara Duden, The Woman Beneath the Skin: A Doctor’s Patients in Eighteenth-Century Germany, trans. Thomas Dunlap (Cambridge: Harvard University Press, 1991); Edward Shorter, A History of Women’s Bodies (New York: Basic Books, 1982), pp. 35–47, 140–145. 55 These laws did not yet concern shohetim. In Bavaria and Prussia, neither of which recognized Jewish practitioners as public figures, shohetim were determined to be religious practitioners and therefore not to be supervised directly by the state.

Bach’schen Buch- und Steindruckerei, 1844). 32 Circumcision Questions, 1843–1857 because they were part of neither the Jewish nor Christian communities; they could not be trusted because they were responsible to no one. ”36 Like Frankel, Rabbi Schwarz also contrasted the civic worthiness of circumcised Jews against the weaknesses of the uncircumcised. 38 Archival evidence fails to suggest whether these participants genuinely believed that circumcision reinforced social integration and civic worthiness, yet their embrace of this view served as a good strategy for negotiating with non-Jewish authorities.

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