by Enlightenment criticism and apathy, but Jacobson himself did not bother with those. He was interested in decorum, believing its lack in services was driving the young away. Many of the aesthetic reforms he pioneered, like a regular vernacular sermon on moralistic themes, would be later adopted by the modernist Orthodox. On 17 July 1810, he dedicated a synagogue in Seesen that employed an organ and a choir during prayer and introduced some German liturgy. While Jacobson was far from full-fledged Reform Judaism, this day was adopted by the movement worldwide as its foundation date. The Seesen temple – a designation quite common for prayerhouses at the time; "temple" would later become, somewhat misleadingly (and not exclusively), identified with Reform institutions via association with the elimination of prayers for the Jerusalem Temple – closed in 1813. Jacobson moved to Berlin and established a similar one, which became a hub for like-minded individuals. Though the prayerbook used in Berlin did introduce several deviations from the received text, it did so without an organizing principle. In 1818, Jacobson's acquaintance Edward Kley founded the Hamburg Temple. Here, changes in the rite were eclectic no more and had severe dogmatic implications: prayers for the restoration of sacrifices by the Messiah and Return to Zion were quite systematically omitted. The Hamburg edition is considered the first comprehensive Reform liturgy. While Orthodox protests to Jacobson's initiatives had been scant, dozens of rabbis throughout Europe united to ban the Hamburg Temple. The Temple's leaders cited canonical sources to argue in favor of their reforms, but their argumentation did not resolve the intense controversy the Hamburg disputes generated. The Temple garnered some support, most notably in Aaron Chorin of Arad, a prominent but controversial rabbi and an open supporter of the Haskalah, the European Jewish enlightenment movement. Chorin, however, would later publicly retract his enthusiastic support under pressure, stating that he had been unaware of the removal of key prayers from the liturgy, and maintaining his belief in the traditional Jewish doctrine of the personal Messiah and the restoration of the Temple and its sacrifices. The massive Orthodox reaction halted the advance of early Reform, confining it to the port city for the next twenty years. As acculturation spread throughout Central Europe, synchronized with the breakdown of traditional society and growing religious laxity, many synagogues introduced aesthetic modifications, such as replacing largely Yiddish Talmudic discources with edifying sermons