In 1842 reform was definitely introduced in the synagogue of Charleston, S. C., following the example set by the foundation of the West London Synagogue of British Jews the year previously. In America, however, reform took strongest hold and soon was accepted by the leading congregations composed of the native and the naturalized element. The most prominent figure in the popularization of this movement in America was Isaac Mayer Wise (1819-1900).

A more conservative view, usually spoken of as that of historic Judaism, was represented by Zechariah Frankel (1801-1875). He stood for freedom of thought in theoretical matters but advocated conservatism in worship and practice. Another division was formed by those who stood uncompromisingly for the preservation of the traditional Jewish life based on a strict belief in the divine origin of the Bible and the authenticity of Rabbinic interpretation, differing from the old school only in so far as they admitted secular education. The chief exponent of this thought was Samson Raphael Hirsch (1808-1888). In America his views were represented by Isaac Leeser (1806-1868) and Sabato Morais (1823-1897), while a compromising attitude was taken by Benjamin Szold (1829-1902) and Marcus Jastrow (1829-1903). The traditional view of Judaism in the sense in which it had generally existed until the latter half of the eighteenth century, was restricted to the Orient and Eastern Europe and to congregations formed by recent immigrants from these countries in Western Europe and America. As a literary champion of this uncompromising attitude Hillel Lichtenstein (1815-1891) deserves mention.

One of the features of modern Jewish development is the communal organization rendered possible by the freedom of movement in religious, charitable and political activities. The Alliance Israélite Universelle deserves for this the first place. It was founded for the purpose of defending the interests of the Jews in countries of oppression and promoting their economic and moral as well as their intellectual status. This organization was followed by others with similar objects, the Israelitische Allianz of Vienna, started in 1873, the Anglo-Jewish Association, founded in 1871, and the Hilfsverein der deutschen Juden, in 1901.

Of the many organizations confined to particular countries the Deutsch-Israelitischer Gemeinde-Bund, founded in 1869, and the Union of American Hebrew Congregations, established in 1873, deserve special mention. Very numerous are the societies created for the promotion of the welfare of the Jews, and aside from the local institutions, like hospitals, homes for the aged, orphan asylums and sanitariums, the societies for the promotion of mechanical trades and agriculture are distinctly a product of the Jewish conditions of the nineteenth century.

Of organizations having a wider scope, the Jewish Colonization Association founded by Baron Moritz de Hirsch in 1891, has the greatest capital. These schemes of colonization, to which the work done by the Zionist organizations and that contemplated by the Jewish Territorial Organization founded in 1905, have to be added, are as yet only in their infancy. In general, however, since the French Revolution there has been a steady progress of Jewish life in all directions.

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