Editing Zecharias Frankel (section)

== Religious attitude ==
Frankel held that reason based on scholarship, and not mere desire on the part of the laity, must be the justification for any reforms within Judaism. In this sense Frankel declared himself when the president of the Teplice congregation expressed the hope that the new rabbi would introduce reforms and do away with the "Missbräuche" (abuses). He stated that he knew of no abuses; and that if there were any, it was not at all the business of the laity to interfere in such matters (Brann, in his "Jahrbuch," 1899, pp.&nbsp;109 et seq.).

He introduced some slight modifications in [[Jewish services|Jewish prayer services]] such as: the abrogation of some hymns, the introduction of a [[choir]] of boys, and the like. He was opposed to any innovation which was objectionable to Jewish sentiment. In this respect, his denunciation of the action of the "Landesrabbiner" Joseph Hoffmann of Saxe-Meiningen, who permitted Jewish high-school boys to write on the [[Shabbat|Sabbath]], is very significant ("Orient," iii. 398 et seq.).

His position in the [[Hamburg Temple disputes|controversy on the new Hamburg prayer book]] (1842) displeased both parties; the liberals were dissatisfied because, instead of declaring that their prayer-book was in accord with Jewish tradition, he pointed out inconsistencies from the historical and dogmatic points of view; and the [[Orthodox Judaism|Orthodox]] were dissatisfied because he declared changes in the traditional ritual permissible (l.c. iii. 352–363, 377–384).

A great impression was produced by his letter of 18 July 1845, published in a [[Frankfurt-am-Main]] journal, in which he announced his secession from the rabbinical conference then in session in that city. He said that he could not cooperate with a body of rabbis who had passed a resolution declaring the [[Hebrew language]] unnecessary for public worship. This letter made Frankel one of the leaders of the conservative element. In opposition to the rabbinical conferences, he planned conventions of scholars. His principles were enunciated in his monthly ''Journal of the Religious Interests of Judaism'',<ref>Geiger, Abraham. 1855. "The Future of Judaism." In ''Reform and Continuity'', edited by Jakob J. Petuchowski, 18-35. New York: Hebrew Union College Press.</ref> which he published from 1844 onward. But Frankel's conciliatory attitude was bound to create for him enemies on both liberal and orthodox sides, and such was the case with [[Abraham Geiger]] and [[Samson Raphael Hirsch]], respectively.