Being appointed to the Presidency of the Consistory of Cassel, during the reign of Jerome Bonaparte, he took advantage of his official position to urge his innovations upon the congregations under his charge. In 1815 he transplanted the "new fashion in religion" to Berlin, and in 1818 assisted in founding the temple at Hamburg, which soon became one of the leading strongholds of Reform. A provisional service on the same plan was likewise instituted at Leipsic,* during the period of the annual fair, and tidings of the reform were thus rapidly transmitted to distant parts of Germany. The main changes introduced by Jacobsohn, and copied by others, may be briefly summed up as follows: The introduction of regular weekly sermons, which had not previously been customary; of prayers in the vernacular by the side of the Hebrew; of choir singing with organ accompaniment, and the confirmation of young children. These innovations implied a revolution in the character of the public worship. * Dr. Zunz was appointed preacher, and the composer Meyerbeer directed the musical services. The Jewish people had been wont to regard themselves individually and collectively, as soldiers in the army of their God, commissioned to wage warfare against every species of false religion. A spirit of martial discipline, as it were, pervaded their ranks. The repetition of prayers and benedictions by day and night in the privacy of domestic life, on the public square and by the roadside, was a species of drill intended to keep alive in them the consciousness of their mission, and to prepare them for the emergencies of actual conflict. Thrice a day they mustered in their synagogues, and renewed their oath of allegiance in the presence of their spiritual king. The term Jewish Church, though in frequent use, is a misnomer based upon false analogy. The difference between the synagogue and the church is as clearly marked as that between Judaism and Christianity themselves. The sentimental element, using the word in its nobler signification, which is distinctive of the latter, is almost entirely lacking in the former. Both make it their aim to elevate the moral life in man, but while Judaism acts through the will upon the affections, Christianity places the affections in the foreground and seeks by their means to persuade and captivate the will.