title: History of the Jews in Germany

text: Though reading German books was forbidden in the 1700s by Jewish inspectors who had a measure of police power in Germany, Moses Mendelson found his first German book, an edition of Protestant theology, at a well-organized system of Jewish charity for needy Talmud students. Mendelssohn read this book and found proof of the existence of God – his first meeting with a sample of European letters. This was only the beginning to Mendelssohn's inquiries about the knowledge of life. Mendelssohn learned many new languages, and with his whole education consisting of Talmud lessons, he thought in Hebrew and translated for himself every new piece of work he met into this language. The divide between the Jews and the rest of society was caused by a lack of translation between these two languages, and Mendelssohn translated the Torah into German, bridging the gap between the two; this book allowed Jews to speak and write in German, preparing them for participation in German culture and secular science. In 1750, Mendelssohn began to serve as a teacher in the house of Isaac Bernhard, the owner of a silk factory, after beginning his publications of philosophical essays in German. Mendelssohn conceived of God as a perfect Being and had faith in "God's wisdom, righteousness, mercy, and goodness." He argued, "the world results from a creative act through which the divine will seeks to realize the highest good," and accepted the existence of miracles and revelation as long as belief in God did not depend on them. He also believed that revelation could not contradict reason. Like the deists, Mendelssohn claimed that reason could discover the reality of God, divine providence, and immortality of the soul. He was the first to speak out against the use of excommunication as a religious threat. At the height of his career, in 1769, Mendelssohn was publicly challenged by a Christian apologist, a Zurich pastor named John Lavater, to defend the superiority of Judaism over Christianity. From then on, he was involved in defending Judaism in print. In 1783, he published "Jerusalem, or On Religious Power and Judaism". Speculating that no religious institution should use coercion and emphasized that Judaism does not coerce the mind through dogma, he argued that through reason, all people could discover religious philosophical truths, but what made Judaism unique was its revealed code of legal, ritual, and moral law. He said that Jews must live in civil society, but only in a way that their right to observe religious laws is granted, while also recognizing the needs for respect, and multiplicity of religions. He campaigned for emancipation and instructed Jews to form bonds with the gentile governments, attempting to improve the relationship between Jews and Christians while arguing for tolerance and humanity. He became the symbol of the Jewish Enlightenment, the Haskalah.


title: History of the Jews in Germany

text: In the late 18th century, a youthful enthusiasm for new ideals of religious equality began to take hold in the western world. Austrian Emperor Joseph II was foremost in espousing these new ideals. As early as 1782, he issued the "Patent of Toleration for the Jews of Lower Austria", thereby establishing civic equality for his Jewish subjects.


title: History of the Jews in Germany

text: Before 1806, when general citizenship was largely nonexistent in the Holy Roman Empire, its inhabitants were subject to varying estate regulations. In different ways from one territory of the empire to another, these regulations classified inhabitants into different groups, such as dynasts, members of the court entourage, other aristocrats, city dwellers (burghers), Jews, Huguenots (in Prussia a special estate until 1810), free peasants, serfs, peddlers and Gypsies, with different privileges and burdens attached to each classification. Legal inequality was the principle.


title: History of the Jews in Germany

text: The concept of citizenship was mostly restricted to cities, especially Free Imperial Cities. No general franchise existed, which remained a privilege for the few, who had inherited the status or acquired it when they reached a certain level of taxed income or could afford the expense of the citizen's fee ("Bürgergeld"). Citizenship was often further restricted to city dwellers affiliated to the locally dominant Christian denomination (Calvinism, Roman Catholicism, or Lutheranism). City dwellers of other denominations or religions and those who lacked the necessary wealth to qualify as citizens were considered to be mere inhabitants who lacked political rights, and were sometimes subject to revocable residence permits.


title: History of the Jews in Germany

text: Most Jews then living in those parts of Germany that allowed them to settle were automatically defined as mere indigenous inhabitants, depending on permits that were typically less generous than those granted to gentile indigenous inhabitants ("Einwohner", as opposed to "Bürger", or citizen). In the 18th century, some Jews and their families (such as Daniel Itzig in Berlin) gained equal status with their Christian fellow city dwellers, but had a different status from noblemen, Huguenots, or serfs. They often did not enjoy the right to freedom of movement across territorial or even municipal boundaries, let alone the same status in any new place as in their previous location.


title: History of the Jews in Germany

text: With the abolition of differences in legal status during the Napoleonic era and its aftermath, citizenship was established as a new franchise generally applying to all former subjects of the monarchs. Prussia conferred citizenship on the Prussian Jews in 1812, though this by no means resulted in full equality with other citizens. Jewish emancipation did not eliminate all forms of discrimination against Jews, who often remained barred from holding official state positions. The German federal edicts of 1815 merely held out the prospect of full equality, but it was not genuinely implemented at that time, and even the promises which had been made were modified. However, such forms of discrimination were no longer the guiding principle for ordering society, but a violation of it. In Austria, many laws restricting the trade and traffic of Jewish subjects remained in force until the middle of the 19th century in spite of the patent of toleration. Some of the crown lands, such as Styria and Upper Austria, forbade any Jews to settle within their territory; in Bohemia, Moravia, and Austrian Silesia many cities were closed to them. The Jews were also burdened with heavy taxes and imposts.


title: History of the Jews in Germany

text: In the German Kingdom of Prussia, the government materially modified the promises made in the disastrous year of 1813. The promised uniform regulation of Jewish affairs was time and again postponed. In the period between 1815 and 1847, no less than 21 territorial laws affecting Jews in the older eight provinces of the Prussian state were in effect, each having to be observed by part of the Jewish community. At that time, no official was authorized to speak in the name of all Prussian Jews, or Jewry in most of the other 41 German states, let alone for all German Jews.


title: History of the Jews in Germany

text: Nevertheless, a few men came forward to promote their cause, foremost among them being Gabriel Riesser (d. 1863), a Jewish lawyer from Hamburg, who demanded full civic equality for his people. He won over public opinion to such an extent that this equality was granted in Prussia on April 6, 1848, in Hanover and Nassau on September 5 and on December 12, respectively, and also in his home state of Hamburg, then home to the second-largest Jewish community in Germany. In Württemberg, equality was conceded on December 3, 1861; in Baden on October 4, 1862; in Holstein on July 14, 1863; and in Saxony on December 3, 1868. After the establishment of the North German Confederation by the law of July 3, 1869, all remaining statutory restrictions imposed on the followers of different religions were abolished; this decree was extended to all the states of the German empire after the events of 1870.


title: History of the Jews in Germany

text: During the General Enlightenment (the 1600s to late 1700s), many Jewish women began to frequently visit non-Jewish salons and to campaign for emancipation. In Western Europe and the German states, observance of Jewish law, "Halacha", started to be neglected. In the 18th century, some traditional German scholars and leaders, such as the doctor and author of "Ma'aseh Tuviyyah", Tobias b. Moses Cohn, appreciated the secular culture. The most important feature during this time was the German "Aufklärung", which was able to boast of native figures who competed with the finest Western European writers, scholars, and intellectuals. Aside from the externalities of language and dress, the Jews internalized the cultural and intellectual norms of German society. The movement, becoming known as the German or Berlin Haskalah offered many effects to the challenges of German society. As early as the 1740s, many German Jews and some individual Polish and Lithuanian Jews had a desire for secular education. The German-Jewish Enlightenment of the late 18th century, the "Haskalah", marks the political, social, and intellectual transition of European Jewry to modernity. Some of the elite members of Jewish society knew European languages. Absolutist governments in Germany, Austria, and Russia deprived the Jewish community's leadership of its authority and many Jews became 'Court Jews'. Using their connections with Jewish businessmen to serve as military contractors, managers of mints, founders of new industries and providers to the court of precious stones and clothing, they gave economic assistance to the local rulers. Court Jews were protected by the rulers and acted as did everyone else in society in their speech, manners, and awareness of European literature and ideas. Isaac Euchel, for example, represented a new generation of Jews. He maintained a leading role in the German "Haskalah", is one of the founding editors of "Ha-Me/assef". Euchel was exposed to European languages and culture while living in Prussian centers: Berlin and Koenigsberg. His interests turned towards promoting the educational interests of the Enlightenment with other Jews. Moses Mendelssohn as another enlightenment thinker was the first Jew to bring secular culture to those living an Orthodox Jewish life. He valued reason and felt that anyone could arrive logically at religious truths while arguing that what makes Judaism unique is its divine revelation of a code of law. Mendelssohn's commitment to Judaism leads to tensions even with some of those who subscribed to Enlightenment philosophy. Faithful Christians who were less opposed to his rationalistic ideas than to his adherence to Judaism found it difficult to accept this "Juif de Berlin." In most of Western Europe, the "Haskalah" ended with large numbers of Jews assimilating. Many Jews stopped adhering to Jewish law, and the struggle for emancipation in Germany awakened some doubts about the future of Jews in Europe and eventually led to both immigrations to America and Zionism. In Russia, antisemitism ended the" Haskalah". Some Jews responded to this antisemitism by campaigning for emancipation, while others joined revolutionary movements and assimilated, and some turned to Jewish nationalism in the form of the Zionist Hibbat Zion movement.


title: History of the Jews in Germany

text: Abraham Geiger and Samuel Holdheim were two founders of the conservative movement in modern Judaism who accepted the modern spirit of liberalism. Samson Raphael Hirsch defended traditional customs, denying the modern "spirit". Neither of these beliefs was followed by the faithful Jews. Zecharias Frankel created a moderate reform movement in assurance with German communities. Public worships were reorganized, reduction of medieval additions to the prayer, congregational singing was introduced, and regular sermons required scientifically trained rabbis. Religious schools were enforced by the state due to a want for the addition of religious structure to secular education of Jewish children. Pulpit oratory started to thrive mainly due to German preachers, such as M. Sachs and M. Joel. Synagogal music was accepted with the help of Louis Lewandowski. Part of the evolution of the Jewish community was the cultivation of Jewish literature and associations created with teachers, rabbis, and leaders of congregations.


title: History of the Jews in Germany

text: Another vital part of the reorganization of the Jewish-German community was the heavy involvement of Jewish women in the community and their new tendencies to assimilate their families into a different lifestyle. Jewish women were contradicting their view points in the sense that they were modernizing, but they also tried to keep some traditions alive. German Jewish mothers were shifting the way they raised their children in ways such as moving their families out of Jewish neighborhoods, thus changing who Jewish children grew up around and conversed with, all in all shifting the dynamic of the then close-knit Jewish community. Additionally, Jewish mothers wished to integrate themselves and their families into German society in other ways. Because of their mothers, Jewish children participated in walks around the neighborhood, sporting events, and other activities that would mold them into becoming more like their other German peers. For mothers to assimilate into German culture, they took pleasure in reading newspapers and magazines that focused on the fashion styles, as well as other trends that were up and coming for the time and that the Protestant, bourgeois Germans were exhibiting. Similar to this, German-Jewish mothers also urged their children to partake in music lessons, mainly because it was a popular activity among other Germans. Another effort German-Jewish mothers put into assimilating their families was enforcing the importance of manners on their children. It was noted that non-Jewish Germans saw Jews as disrespectful and unable to grasp the concept of time and place. Because of this, Jewish mothers tried to raise their kids having even better manners than the Protestant children in an effort to combat the pre-existing stereotype put on their children. In addition, Jewish mothers put a large emphasis on proper education for their children in hopes that this would help them grow up to be more respected by their communities and eventually lead to prosperous careers. While Jewish mothers worked tirelessly on ensuring the assimilation of their families, they also attempted to keep the familial aspect of Jewish traditions. They began to look at Shabbat and holidays as less of culturally Jewish days, but more as family reunions of sorts. What was once viewed as a more religious event became more of a social gathering of relatives.


title: History of the Jews in Germany

text: The beginning of the Reform Movement in Judaism was emphasized by David Philipson, who was the rabbi at the largest Reform congregation. The increasing political centralization of the late 18th and early 19th centuries undermined the societal structure that perpetuated traditional Jewish life. Enlightenment ideas began to influence many intellectuals, and the resulting political, economic, and social changes were overpowering. Many Jews felt a tension between Jewish tradition and the way they were now leading their lives-religiously- resulting in less tradition. As the insular religious society that reinforced such observance disintegrated, falling away from vigilant observance without deliberately breaking with Judaism was easy. Some tried to reconcile their religious heritage with their new social surroundings; they reformed traditional Judaism to meet their new needs and to express their spiritual desires. A movement was formed with a set of religious beliefs, and practices that were considered expected and tradition. Reform Judaism was the first modern response to the Jew's emancipation, though reform Judaism differing in all countries caused stresses of autonomy on both the congregation and individual. Some of the reforms were in the practices: circumcisions were abandoned, rabbis wore vests after Protestant ministers, and instrumental accompaniment was used: pipe organs. In addition, the traditional Hebrew prayer book was replaced by German text, and reform synagogues began being called temples which were previously considered the Temple of Jerusalem. Reform communities composed of similar beliefs and Judaism changed at the same pace as the rest of society had. The Jewish people have adapted to religious beliefs and practices to the meet the needs of the Jewish people throughout the generation.


title: History of the Jews in Germany

text: Napoleon I emancipated the Jews across Europe, but with Napoleon's fall in 1815, growing nationalism resulted in increasing repression. From August to October 1819, pogroms that came to be known as the Hep-Hep riots took place throughout Germany. Jewish property was destroyed, and many Jews were killed.


title: History of the Jews in Germany

text: During this time, many German states stripped Jews of their civil rights. In the Free City of Frankfurt, only 12 Jewish couples were allowed to marry each year, and the 400,000 florins the city's Jewish community had paid in 1811 for its emancipation was forfeited. After the Rhineland reverted to Prussian control, Jews lost the rights Napoleon had granted them, were banned from certain professions, and the few who had been appointed to public office before the Napoleonic Wars were dismissed. Throughout numerous German states, Jews had their rights to work, settle, and marry restricted. Without special letters of protection, Jews were banned from many different professions, and often had to resort to jobs considered unrespectable, such as peddling or cattle dealing, to survive. A Jewish man who wanted to marry had to purchase a registration certificate, known as a "Matrikel", proving he was in a "respectable" trade or profession. A "Matrikel", which could cost up to 1,000 florins, was usually restricted to firstborn sons. As a result, most Jewish men were unable to legally marry. Throughout Germany, Jews were heavily taxed, and were sometimes discriminated against by gentile craftsmen.


title: History of the Jews in Germany

text: As a result, many German Jews began to emigrate. The emigration was encouraged by German-Jewish newspapers. At first, most emigrants were young, single men from small towns and villages. A smaller number of single women also emigrated. Individual family members would emigrate alone, and then send for family members once they had earned enough money. Emigration eventually swelled, with some German Jewish communities losing up to 70% of their members. At one point, a German-Jewish newspaper reported that all the young Jewish males in the Franconian towns of Hagenbach, Ottingen, and Warnbach had emigrated or were about to emigrate. The United States was the primary destination for emigrating German Jews.


title: History of the Jews in Germany

text: The Revolutions of 1848 swung the pendulum back towards freedom for the Jews. A noted reform rabbi of that time was Leopold Zunz, a contemporary and friend of Heinrich Heine. In 1871, with the unification of Germany by Chancellor Otto von Bismarck, came their emancipation, but the growing mood of despair among assimilated Jews was reinforced by the antisemitic penetrations of politics. In the 1870s, antisemitism was fueled by the financial crisis and scandals; in the 1880s by the arrival of masses of "Ostjuden", fleeing from Russian territories; by the 1890s it was a parliamentary presence, threatening anti-Jewish laws. In 1879 the Hamburg anarchist pamphleteer Wilhelm Marr introduced the term 'antisemitism' into the political vocabulary by founding the Antisemitic League. Antisemites of the "völkisch movement" were the first to describe themselves as such, because they viewed Jews as part of a Semitic race that could never be properly assimilated into German society. Such was the ferocity of the anti-Jewish feeling of the völkisch movement that by 1900, "antisemitic" had entered German to describe anyone who had anti-Jewish feelings. However, despite massive protests and petitions, the völkisch movement failed to persuade the government to revoke Jewish emancipation, and in the 1912 Reichstag elections, the parties with völkisch-movement sympathies suffered a temporary defeat.


title: History of the Jews in Germany

text: Jews experienced a period of legal equality after 1848. Baden and Württemberg passed the legislation that gave the Jews complete equality before the law in 1861–64. The newly formed German Empire did the same in 1871. Historian Fritz Stern concludes that by 1900, what had emerged was a Jewish-German symbiosis, where German Jews had merged elements of German and Jewish culture into a unique new one. Marriages between Jews and non-Jews became somewhat common from the 19th century; for example, the wife of German Chancellor Gustav Stresemann was Jewish. However, opportunity for high appointments in the military, the diplomatic service, judiciary or senior bureaucracy was very small. Some historians believe that with emancipation the Jewish people lost their roots in their culture and began only using German culture. However, other historians including Marion A. Kaplan, argue that it was the opposite and Jewish women were the initiators of balancing both Jewish and German culture during Imperial Germany. Jewish women played a key role in keeping the Jewish communities in tune with the changing society that was evoked by the Jews being emancipated. Jewish women were the catalyst of modernization within the Jewish community. The years 1870–1918 marked the shift in the women's role in society. Their job in the past had been housekeeping and raising children. Now, however, they began to contribute to the home financially. Jewish mothers were the only tool families had to linking Judaism with German culture. They felt it was their job to raise children that would fit in with bourgeois Germany. Women had to balance enforcing German traditions while also preserving Jewish traditions. Women were in charge of keeping kosher and the Sabbath; as well as, teaching their children German speech and dressing them in German clothing. Jewish women attempted to create an exterior presence of German while maintaining the Jewish lifestyle inside their homes.


title: History of the Jews in Germany

text: During the history of the German Empire, there were various divisions within the German Jewish community over its future; in religious terms, Orthodox Jews sought to keep to Jewish religious tradition, while liberal Jews sought to "modernise" their communities by shifting from liturgical traditions to organ music and German-language prayers.


title: History of the Jews in Germany

text: The Jewish population grew from 512,000 in 1871 to 615,000 in 1910, including 79,000 recent immigrants from Russia, just under one percent of the total. About 15,000 Jews converted to Christianity between 1871 and 1909. The typical attitude of German liberals towards Jews was that they were in Germany to stay and were capable of being assimilated; anthropologist and politician Rudolf Virchow summarised this position, saying "The Jews are simply here. You cannot strike them dead." This position, however, did not tolerate cultural differences between Jews and non-Jews, advocating instead eliminating this difference.


title: History of the Jews in Germany

text: A higher percentage of German Jews fought in World War I than of any other ethnic, religious or political group in Germany; around 12,000 died in the fighting.


title: History of the Jews in Germany

text: Many German Jews supported the war out of patriotism; like many Germans, they viewed Germany's actions as defensive in nature and even left-liberal Jews believed Germany was responding to the actions of other countries, particularly Russia. For many Jews it was never a question as to whether or not they would stand behind Germany, it was simply a given that they would. The fact that the enemy was Russia also gave an additional reason for German Jews to support the war; Tsarist Russia was regarded as the oppressor in the eyes of German Jews for its pogroms and for many German Jews, the war against Russia would become a sort of holy war. While there was partially a desire for vengeance, for many Jews ensuring Russia's Jewish population was saved from a life of servitude was equally important – one German-Jewish publication stated "We are fighting to protect our holy fatherland, to rescue European culture and to liberate our brothers in the east." War fervour was as common amongst Jewish communities as it was amongst ethnic Germans ones. The main Jewish organisation in Germany, the Central Association of German Citizens of the Jewish Faith, declared unconditional support for the war and when August 5 was declared by the Kaiser to be a day of patriotic prayer, synagogues across Germany surged with visitors and filled with patriotic prayers and nationalistic speeches.


title: History of the Jews in Germany

text: While going to war brought the unsavoury prospect of fighting fellow Jews in Russia, France and Britain, for the majority of Jews this severing of ties with Jewish communities in the Entente was accepted part of their spiritual mobilisation for war. After all, the conflict also pitted German Catholics and Protestants against their fellow believers in the east and west. Indeed, for some Jews the fact that Jews were going to war with one another was proof of the normality of German-Jewish life; they could no longer be considered a minority with transnational loyalties but loyal German citizens. German Jews often broke ties with Jews of other countries; the Alliance Israélite Universelle, a French organisation that was dedicated to protecting Jewish rights, saw a German Jewish member quit once the war started, declaring that he could not, as a German, belong to a society that was under French leadership. German Jews supported German colonial ambitions in Africa and Eastern Europe, out of the desire to increase German power and to rescue Eastern European Jews from Tsarist rule. The eastern advance became important for German Jews because it combined German military superiority with rescuing Eastern Jews from Russian brutality; Russian antisemitism and pogroms had only worsened as the war dragged on. However, German Jews did not always feel a personal kinship with Russian Jews. Many were repelled by Eastern Jews, who dressed and behaved differently, as well as being much more religiously devout. Victor Klemperer, a German Jew working for military censors, stated "No, I did not belong to these people, even if one proved my blood relation to them a hundred times over...I belonged to Europe, to Germany, and I thanked my creator that I was German." This was a common attitude amongst ethnic Germans however; during the invasion of Russia the territories the Germans overran seemed backwards and primitive, thus for many Germans their experiences in Russia simply reinforced their national self-concept.


title: History of the Jews in Germany

text: Prominent Jewish industrialists and bankers, such as Walter Rathenau and Max Warburg played major roles in supervising the German war economy.


title: History of the Jews in Germany

text: In October 1916, the German Military High Command administered the "Judenzählung" (census of Jews). Designed to confirm accusations of the lack of patriotism among German Jews, the census disproved the charges, but its results were not made public. Denounced as a "statistical monstrosity", the census was a catalyst to intensified antisemitism and social myths such as the "stab-in-the-back myth" ("Dolchstoßlegende"). For many Jews, the fact the census was carried out at all caused a sense of betrayal, as German Jews had taken part in the violence, food shortages, nationalist sentiment and misery of attrition alongside their fellow Germans, however most German-Jewish soldiers carried on dutifully to the bitter end.


title: History of the Jews in Germany

text: When strikes broke out in Germany towards the end of the war, some Jews supported them. However, the majority of Jews had little sympathy for the strikers and one Jewish newspaper accused the strikers of "stabbing the frontline army in the back." Like many Germans, German Jews would lament the Treaty of Versailles.


title: History of the Jews in Germany

text: Under the Weimar Republic, 1919–1933, German Jews played a major role in politics and diplomacy for the first time in their history, and they strengthened their position in financial, economic, and cultural affairs. Hugo Preuß was Interior Minister under the first post-imperial regime and wrote the first draft of the liberal Weimar Constitution. Walther Rathenau, the chairman of General Electric (AEG) and head of the German Democratic Party (DDP), served as foreign minister in 1922, when he negotiated the important Treaty of Rapallo. He was assassinated two months later.


title: History of the Jews in Germany

text: In 1914, Jews were well-represented among the wealthy, including 23.7 percent of the 800 richest individuals in Prussia, and eight percent of the university students. Jewish businesses, however, no longer had the economic prominence they had in previous decades. The Jewish middle class suffered increasing economic deprivation, and by 1930 a quarter of the German Jewish community had to be supported through community welfare programs. Germany's Jewish community was also highly urbanized, with 80 percent living in cities.


title: History of the Jews in Germany

text: There was sporadic antisemitism based on the false allegation that wartime Germany had been betrayed by an enemy within. There was some violence against German Jews in the early years of the Weimar Republic, and it was led by the paramilitary Freikorps. "The Protocols of the Elders of Zion" (1920), a forgery which claimed that Jews were taking over the world, was widely circulated. The second half of the 1920s were prosperous, and antisemitism was much less noticeable. When the Great Depression hit in 1929, it surged again as Adolf Hitler and his Nazi party promoted a virulent strain.


title: History of the Jews in Germany

text: Author Jay Howard Geller says that four possible responses were available to the German Jewish community. The majority of German Jews were only nominally religious and they saw their Jewish identity as only one of several identities; they opted for bourgeois liberalism and assimilation into all phases of German culture. A second group (especially recent migrants from eastern Europe) embraced Judaism and Zionism. A third group of left-wing elements endorsed the universalism of Marxism, which downplayed ethnicity and antisemitism. A fourth group contained some who embraced hardcore German nationalism and minimized or hid their Jewish heritage. When the Nazis came to power in 1933, a fifth option was seized upon by hundreds of thousands: escape into exile, typically at the cost of leaving all wealth behind.


title: History of the Jews in Germany

text: The German legal system generally treated Jews fairly throughout the period. The Centralverein, the major organization of German Jewry, used the court system to vigorously defend Jewry against antisemitic attacks across Germany; it proved generally successful.


title: History of the Jews in Germany

text: Jewish intellectuals and creative professionals were among the leading figures in many areas of Weimar culture. German university faculties became universally open to Jewish scholars in 1918. Leading Jewish intellectuals on university faculties included physicist Albert Einstein; sociologists Karl Mannheim, Erich Fromm, Theodor Adorno, Max Horkheimer, and Herbert Marcuse; philosophers Ernst Cassirer and Edmund Husserl; communist political theorist Arthur Rosenberg; sexologist and pioneering LGBT advocate Magnus Hirschfeld, and many others. Seventeen German citizens were awarded Nobel prizes during the Weimar Republic (1919–1933), five of whom were Jewish scientists. The German-Jewish literary magazine, "Der Morgen", was established in 1925. It published essays and stories by prominent Jewish writers such as Franz Kafka and Leo Hirsch until its liquidation by the Nazi government in 1938.


title: History of the Jews in Germany

text: In Germany, according to historian Hans Mommsen, there were three types of antisemitism. In a 1997 interview, Mommsen was quoted as saying:


title: History of the Jews in Germany

text: One should differentiate between the cultural antisemitism symptomatic of the German conservatives—found especially in the German officer corps and the high civil administration—and mainly directed against the Eastern Jews on the one hand, and "völkisch" antisemitism on the other. The conservative variety functions, as Shulamit Volkov has pointed out, as something of a "cultural code." This variety of German antisemitism later on played a significant role insofar as it prevented the functional elite from distancing itself from the repercussions of racial antisemitism. Thus, there was almost no relevant protest against the Jewish persecution on the part of the generals or the leading groups within the "Reich" government. This is especially true with respect to Hitler's proclamation of the "racial annihilation war" against the Soviet Union.


title: History of the Jews in Germany

text: Besides conservative antisemitism, there existed in Germany a rather silent anti-Judaism within the Catholic Church, which had a certain impact on immunizing the Catholic population against the escalating persecution. The famous protest of the Catholic Church against the euthanasia program was, therefore, not accompanied by any protest against the Holocaust. The third and most vitriolic variety of antisemitism in Germany (and elsewhere) is the so-called "völkisch" antisemitism or racism, and this is the foremost advocate of using violence.


title: History of the Jews in Germany

text: In 1933, persecution of the Jews became an active Nazi policy, but at first laws were not as rigorously obeyed or as devastating as in later years. Such clauses, known as Aryan paragraphs, had been postulated previously by antisemitism and enacted in many private organizations.


title: History of the Jews in Germany

text: The continuing and exacerbating abuse of Jews in Germany triggered calls throughout March 1933 by Jewish leaders around the world for a boycott of German products. The Nazis responded with further bans and boycotts against Jewish doctors, shops, lawyers and stores. Only six days later, the Law for the Restoration of the Professional Civil Service was passed, banning Jews from being employed in government. This law meant that Jews were now indirectly and directly dissuaded or banned from privileged and upper-level positions reserved for "Aryan" Germans. From then on, Jews were forced to work at more menial positions, beneath non-Jews, pushing them to more labored positions.


title: History of the Jews in Germany

text: The Civil Service Law reached immediately into the education system because university professors, for example, were civil servants. While the majority of the German intellectual classes were not thoroughgoing National Socialists, academia had been suffused with a "cultured antisemitism" since imperial times, even more so during Weimar. With the majority of non-Jewish professors holding such feelings about Jews, coupled with how the Nazis' outwardly appeared in the period during and after the seizure of power, there was little motivation to oppose the anti-Jewish measures being enacted—few did, and many were actively in favor. According to a German professor of the history of mathematics, "There is no doubt that most of the German mathematicians who were members of the professional organization collaborated with the Nazis, and did nothing to save or help their Jewish colleagues." "German physicians were highly Nazified, compared to other professionals, in terms of party membership," observed Raul Hilberg and some even carried out experiments on human beings at places like Auschwitz.


title: History of the Jews in Germany

text: On August 2, 1934, President Paul von Hindenburg died. No new president was appointed; with Adolf Hitler as Chancellor of Germany, he took control of the office of Führer. This, and a tame government with no opposition parties, allowed Adolf Hitler totalitarian control of law-making. The army also swore an oath of loyalty personally to Hitler, giving him power over the military; this position allowed him to enforce his beliefs further by creating more pressure on the Jews than ever before.


title: History of the Jews in Germany

text: In 1935 and 1936, the pace of persecution of the Jews increased. In May 1935, Jews were forbidden to join the Wehrmacht (Armed Forces), and that year, anti-Jewish propaganda appeared in Nazi German shops and restaurants. The Nuremberg Racial Purity Laws were passed around the time of the Nazi rallies at Nuremberg; on September 15, 1935, the Law for the Protection of German Blood and Honor was passed, preventing sexual relations and marriages between Aryans and Jews. At the same time the Reich Citizenship Law was passed and was reinforced in November by a decree, stating that all Jews, even quarter- and half-Jews, were no longer citizens ("Reichsbürger") of their own country. Their official status became "Reichsangehöriger", "subject of the state". This meant that they had no basic civil rights, such as that to vote, but at this time the right to vote for the non-Jewish Germans only meant the obligation to vote for the Nazi party. This removal of basic citizens' rights preceded harsher laws to be passed in the future against Jews. The drafting of the Nuremberg Laws is often attributed to Hans Globke.


title: History of the Jews in Germany

text: In 1936, Jews were banned from all professional jobs, effectively preventing them from exerting any influence in education, politics, higher education and industry. Because of this, there was nothing to stop the anti-Jewish actions which spread across the Nazi-German economy.


title: History of the Jews in Germany

text: After the Night of the Long Knives, the Schutzstaffel (SS) became the dominant policing power in Germany. Reichsführer-SS Heinrich Himmler was eager to please Hitler and so willingly obeyed his orders. Since the SS had been Hitler's personal bodyguard, its members were far more loyal and skilled than those of the Sturmabteilung (SA) had been. Because of this, they were also supported, though distrusted, by the army, which was now more willing to agree with Hitler's decisions than when the SA was dominant. All of this allowed Hitler more direct control over government and political attitude towards Jews in Nazi Germany. In 1937 and 1938, new laws were implemented, and the segregation of Jews from the true "Aryan" German population was started. In particular, Jews were penalized financially for their perceived racial status.


title: History of the Jews in Germany

text: On June 4, 1937, two young German Jews, Helmut Hirsch and Isaac Utting, were both executed for being involved in a plot to bomb the Nazi party headquarters in Nuremberg.


title: History of the Jews in Germany

text: As of March 1, 1938, government contracts could no longer be awarded to Jewish businesses. On September 30, "Aryan" doctors could only treat "Aryan" patients. Provision of medical care to Jews was already hampered by the fact that Jews were banned from being doctors or having any professional jobs.


title: History of the Jews in Germany

text: Beginning August 17, 1938, Jews with first names of non-Jewish origin had to add Israel (males) or Sarah (females) to their names, and a large J was to be imprinted on their passports beginning October 5. On November 15 Jewish children were banned from going to normal schools. By April 1939, nearly all Jewish companies had either collapsed under financial pressure and declining profits, or had been forced to sell out to the Nazi German government. This further reduced Jews' rights as human beings. They were in many ways officially separated from the German population.


title: History of the Jews in Germany

text: The increasingly totalitarian, militaristic regime which was being imposed on Germany by Hitler allowed him to control the actions of the SS and the military. On November 7, 1938, a young Polish Jew, Herschel Grynszpan, attacked and shot two German officials in the Nazi German embassy in Paris. (Grynszpan was angry about the treatment of his parents by the Nazi Germans.) On November 9 the German Attache, Ernst vom Rath, died. Joseph Goebbels issued instructions that demonstrations against Jews were to be organized and undertaken in retaliation throughout Germany. On 10 November 1938, Reinhard Heydrich ordered the state police and the "Sturmabteilung" (SA) to destroy Jewish property and arrest as many Jews as possible in what became known as the Night of Broken Glass ("Kristallnacht"). The storefronts of Jewish shops and offices were smashed and vandalized, and many synagogues were destroyed by fire. Approximately 91 Jews were killed, and another 30,000 arrested, mostly able bodied males, all of whom were sent to the newly formed concentration camps. In the following 3 months some 2,000–2,500 of them died in the concentration camps, the rest were released under the condition that they leave Germany. Many Germans were disgusted by this action when the full extent of the damage was discovered, so Hitler ordered that it be blamed on the Jews. Collectively, the Jews were made to pay back one billion Reichsmark (equivalent to billion euros) in damages, the fine being raised by confiscating 20 per cent of every Jewish property. The Jews also had to repair all damages at their own cost.


title: History of the Jews in Germany

text: Increasing antisemitism prompted a wave of Jewish mass emigration from Germany throughout the 1930s. Among the first wave were intellectuals, politically active individuals, and Zionists. However, as Nazi legislation worsened the Jews' situation, more Jews wished to leave Germany, with a panicked rush in the months after Kristallnacht in 1938.


title: History of the Jews in Germany

text: Mandatory Palestine was a popular destination for German Jewish emigration. Soon after the Nazis' rise to power in 1933, they negotiated the Haavara Agreement with Zionist authorities in Palestine, which was signed on August 25, 1933. Under its terms, 60,000 German Jews were to be allowed to emigrate to Palestine. During the Fifth Aliyah, between 1929 and 1939, a total of 250,000 Jewish immigrants arrived in Palestine—more than 55,000 of them from Germany, Austria, or Bohemia. Many of them were doctors, lawyers, engineers, architects, and other professionals, who contributed greatly to the development of the Yishuv.


title: History of the Jews in Germany

text: The United States was another destination for German Jews seeking to leave the country, though the number allowed to immigrate was restricted due to the Immigration Act of 1924. Between 1933 and 1939, more than 300,000 Germans, of whom about 90% were Jews, applied for immigration visas to the United States. By 1940, only 90,000 German Jews had been granted visas and allowed to settle in the United States. Some 100,000 German Jews also moved to Western European countries, especially France, Belgium, and the Netherlands. However, these countries would later be occupied by Germany, and most of them would still fall victim to the Holocaust. Another 48,000 emigrated to the United Kingdom and other European countries.


title: History of the Jews in Germany

text: Overall, of the 522,000 Jews living in Germany in January 1933, approximately 304,000 emigrated during the first six years of Nazi rule and about 214,000 were left on the eve of World War II. Of these, 160,000–180,000 were killed as a part of the Holocaust. Those that remained in Germany went into hiding and did everything they could to survive. Commonly referred to as "dashers and divers," the Jews lived a submerged life and experienced the struggle to find food, a relatively secure hiding space or shelter, and false identity papers while constantly evading Nazi police and strategically avoiding checkpoints. Non-Jews offered support by allowing the Jews to hide in their homes but when this proved to be too dangerous for both parties, the Jews were forced to seek shelter in more exposed locations including the street. Some Jews were able to attain false papers, despite the risks and sacrifice of resources doing so required. A reliable false ID would cost between 2,000RM and 6,000RM depending on where it came from. Some Jews in Berlin looked to the Black Market to get false papers as this was a most sought-after product following food, tobacco, and clothing. Certain forms of ID were soon deemed unacceptable, leaving the Jews with depleted resources and vulnerable to being arrested. Avoiding arrest was particularly challenging in 1943 as the Nazi police increased their personnel and inspection checkpoints, leading to 65 percent of all submerged Jews being detained and likely deported. On May 19, 1943, only about 20,000 Jews remained and Germany was declared "judenrein" (clean of Jews; also "judenfrei": free of Jews).


title: History of the Jews in Germany

text: During the medieval period antisemitism flourished in Germany. Especially during the time of the Black Death from 1348 to 1350 hatred and violence against Jews increased. Approximately 72% of towns with a Jewish settlement suffered from violent attacks against the Jewish population.


title: History of the Jews in Germany

text: Regions that suffered from the Black Death pogroms were 6 times more likely to engage in antisemitic violence during the 1920s, racist and fascist parties like the DNVP, NSDAP and DVFP gained a 1.5 times higher voting share in the 1928 election, their inhabitants wrote more letters to antisemitic newspapers like "Der Stürmer", and they deported more Jews during the Nazi reign. This is due to cultural transmission.


title: History of the Jews in Germany

text: According to a study by Nico Voigtländer and Hans-Joachim Voth, Germans who grew up during Nazi rule are significantly more antisemitic than Germans born before or after them. In addition, Voigtländer and Voth found Nazi antisemitic indoctrination was more effective in areas with pre-existing widespread antisemitism.


title: History of the Jews in Germany

text: A simple model of cultural transmission and persistence of attitudes comes from Bisin and Verdier, who state that children acquire their preference scheme through imitating their parents, who in turn attempt to socialize their children to their own preferences, without taking into consideration if these traits are useful or not.


title: History of the Jews in Germany

text: Economic factors had the potential to undermine this persistence throughout the centuries. Hatred against outsiders was more costly in trade open cities, like the members of the Hanseatic League. Faster growing cities saw less persistence in antisemitic attitudes, this may be due to the fact that trade-openness was associated with more economic success and therefore higher migration rates into these regions


title: History of the Jews in Germany

text: When the Red Army took over Berlin in late April 1945, only 8,000 Jews remained in the city, all of them either in hiding or married to non-Jews. Most German Jews who survived the war in exile decided to remain abroad; however, a small number returned to Germany. Additionally, approximately 15,000 German Jews survived the concentration camps or survived by going into hiding. These German Jews were joined by approximately 200,000 displaced persons (DPs), Eastern European Jewish Holocaust survivors. They came to Allied-occupied western Germany after finding no homes left for them in eastern Europe or after having been liberated on German soil. The overwhelming majority of the DPs wished to emigrate to Palestine and lived in Allied- and UNRRA-administered displaced persons camps, remaining isolated from German society. When Israel became independent in 1948, most European-Jewish DPs left for the new state; however, 10,000 to 15,000 Jews decided to resettle in Germany. Despite hesitations and a long history of antagonism between German Jews ("Yekkes") and East European Jews ("Ostjuden"), the two disparate groups united to form the basis of a new Jewish community. In 1950 they founded their unitary representative organization, the Central Council of Jews in Germany.


title: History of the Jews in Germany

text: The Jewish community in West Germany from the 1950s to the 1970s was characterized by its social conservatism and generally private nature. Although there were Jewish elementary schools in West Berlin, Frankfurt, and Munich, the community had a very high average age. Few young adults chose to remain in Germany, and many of those who did married non-Jews. Many critics of the community and its leadership accused it of ossification. In the 1980s, a college for Jewish studies was established in Heidelberg; however, a disproportionate number of its students were not Jewish. By 1990, the community numbered between 30,000 and 40,000. Although the Jewish community of Germany did not have the same impact as the pre-1933 community, some Jews were prominent in German public life, including Hamburg mayor Herbert Weichmann; Schleswig-Holstein Minister of Justice (and Deputy Chief Justice of the Federal Constitutional Court) Rudolf Katz; Hesse Attorney General Fritz Bauer; former Hesse Minister of Economics Heinz-Herbert Karry; West Berlin politician Jeanette Wolff; television personalities Hugo Egon Balder, Hans Rosenthal, Ilja Richter, Inge Meysel, and Michel Friedman; Jewish communal leaders Heinz Galinski, Ignatz Bubis, Paul Spiegel, and Charlotte Knobloch (see: Central Council of Jews in Germany), and Germany's most influential literary critic, Marcel Reich-Ranicki.


title: History of the Jews in Germany

text: The Jewish community of communist East Germany numbered only a few hundred active members. Most Jews who settled in East Germany did so either because their pre-1933 homes had been there or because they had been politically leftist before the Nazi seizure of power and, after 1945, wished to build an antifascist, socialist Germany. Most such politically engaged Jews were not religious or active in the official Jewish community. They included writers such as Anna Seghers, Stefan Heym, Stephan Hermlin, Jurek Becker, Stasi Colonel General Markus Wolf, singer Lin Jaldati, composer Hanns Eisler, and politician Gregor Gysi. However, from the 1950s to early 1980s, the State Security Service (the Stasi) persecuted the surviving small Jewish communities in East Germany. This was in keeping with the treatment of religious groups in general, who were often persecuted for their belief systems being considered contrary to socialist values and for having contact with the West. However, in the case of the Jewish population, this persecution was also related to Soviet hostility to Israel, which the Soviet state considered imperialist and capitalist. This hostility was also reflected in the media. Jewish community leaders criticized the media for "provoking popular anti-semitism by the negative portrayal of Israel and Jews". According to the historian Mike Dennis, 'Already decimated by the Holocaust, East German Jewry reeled from the shock of the SED’s (Socialist Unity Party of Germany) antisemitic campaigns.' Persecution methods ranged from the more brutal repression methods found in the Stalinist era of the 1940s and 50s, to the more subtle decomposition methods which were utilised extensively in the 70s and 80s. In the 1980s there was a reprieve, in general, of such persecution and the previous antisemitism was markedly changed with an attempt to "reinvigorate Jewish culture". Economic and political pragmatism drove this change: the socialist leadership was keen to promote East Germany as an anti-fascist state; improve its legitimacy domestically and internationally; and due to their increasingly precarious economic situation, to build bridges with the USA especially in a bid to secure more favourable trading terms and to stabilise the economy. Many East German Jews emigrated to Israel in the 1970s.


title: History of the Jews in Germany

text: The end of the Cold War contributed to a growth of the Jewish community of Germany. An important step for the renaissance of Jewish life in Germany occurred in 1990 when Helmut Kohl convened with Heinz Galinski, to allow Jewish people from the former Soviet Union to emigrate to Germany, which led to a large Jewish emigration. Germany is home to a nominal Jewish population of more than 200,000 (although this number reflects non-Jewish spouses or children who also immigrated under the Quota Refugee Law); around 100,000 are officially registered with Jewish religious communities. The size of the Jewish community in Berlin is estimated at 120,000 people, or 60% of Germany's total Jewish population. Today, between 80 and 90 percent of the Jews in Germany are Russian speaking immigrants from the former Soviet Union. Many Israelis also move to Germany, particularly Berlin, for its relaxed atmosphere and low cost of living. Olim L'Berlin, a Facebook snowclone asking Israelis to emigrate to Berlin, gained notoriety in 2014. Some eventually return to Israel after a period of residence in Germany. There are also a handful of Jewish families from Muslim countries, including Iran, Turkey, Morocco, and Afghanistan. Germany has the third-largest Jewish population in Western Europe after France (600,000) and Britain (300,000) and the fastest-growing Jewish population in Europe in recent years. The influx of immigrants, many of them seeking renewed contact with their Ashkenazi heritage, has led to a renaissance of Jewish life in Germany. In 1996, Chabad-Lubavitch of Berlin opened a center. In 2003, Chabad-Lubavitch of Berlin ordained 10 rabbis, the first rabbis to be ordained in Germany since World War II. In 2002 a Reform rabbinical seminary, Abraham Geiger College, was established in Potsdam. In 2006, the college announced that it would be ordaining three new rabbis, the first Reform rabbis to be ordained in Germany since 1942.


title: History of the Jews in Germany

text: Partly owing to the deep similarities between Yiddish and German, Jewish studies have become a popular academic study, and many German universities have departments or institutes of Jewish studies, culture, or history. Active Jewish religious communities have sprung up across Germany, including in many cities where the previous communities were no longer extant or were moribund. Several cities in Germany have Jewish day schools, kosher facilities, and other Jewish institutions beyond synagogues. Additionally, many of the Russian Jews were alienated from their Jewish heritage and unfamiliar or uncomfortable with religion. American-style Reform Judaism (which originated in Germany), has re-emerged in Germany, led by the Union of Progressive Jews in Germany, even though the Central Council of Jews in Germany and most local Jewish communities officially adhere to Orthodoxy.


title: History of the Jews in Germany

text: On January 27, 2003, then German Chancellor Gerhard Schröder signed the first-ever agreement on a federal level with the Central Council, so that Judaism was granted the same elevated, semi-established legal status in Germany as the Roman Catholic Church and the Evangelical Church in Germany, at least since the Basic Law for the Federal Republic of Germany of 1949.


title: History of the Jews in Germany

text: In Germany it is a criminal act to deny the Holocaust or that six million Jews were murdered in the Holocaust (§ 130 StGB); violations can be punished with up to five years of prison. In 2007, the Interior Minister of Germany, Wolfgang Schäuble, pointed out the official policy of Germany: "We will not tolerate any form of extremism, xenophobia or antisemitism." Although the number of right-wing groups and organisations grew from 141 (2001) to 182 (2006), especially in the formerly communist East Germany, Germany's measures against right-wing groups and antisemitism are effective: according to the annual reports of the Federal Office for the Protection of the Constitution the overall number of far-right extremists in Germany has dropped in recent years from 49,700 (2001), 45,000 (2002), 41,500 (2003), 40,700 (2004), 39,000 (2005), to 38,600 in 2006. Germany provided several million euros to fund "nationwide programs aimed at fighting far-right extremism, including teams of traveling consultants, and victims' groups". Despite these facts, Israeli Ambassador Shimon Stein warned in October 2006 that Jews in Germany feel increasingly unsafe, stating that they "are not able to live a normal Jewish life" and that heavy security surrounds most synagogues or Jewish community centers. Yosef Havlin, Rabbi at the Chabad Lubavitch in Frankfurt, does not agree with the Israeli Ambassador and states in an interview with "Der Spiegel" in September 2007 that the German public does not support far-right groups; instead, he has personally experienced the support of Germans, and as a Jew and rabbi he "feels welcome in his (hometown) Frankfurt, he is not afraid, the city is not a no-go-area".


title: History of the Jews in Germany

text: A flagship moment for the burgeoning Jewish community in modern Germany occurred on November 9, 2006 (the 68th anniversary of Kristallnacht), when the newly constructed Ohel Jakob synagogue was dedicated in Munich, Germany. This is particularly crucial given the fact that Munich was once at the ideological heart of Nazi Germany.


title: History of the Jews in Germany

text: Jewish life in the capital Berlin is prospering, the Jewish community is growing, the Centrum Judaicum and several synagogues—including the largest in Germany—have been renovated and opened, and Berlin's annual week of Jewish culture and the Jewish Cultural Festival in Berlin, held for the 21st time, featuring concerts, exhibitions, public readings and discussions can only partially explain why Rabbi Yitzhak Ehrenberg of the orthodox Jewish community in Berlin states: "Orthodox Jewish life is alive in Berlin again. [...] Germany is the only European country with a growing Jewish community."


title: History of the Jews in Germany

text: In spite of Germany's measures against right-wing groups and antisemites, a number of incidents have occurred in recent years.


title: History of the Jews in Germany

text: On August 29, 2012, in Berlin, Daniel Alter, a rabbi in visible Jewish garb, was physically attacked by a group of Arab youths, causing a head wound that required hospitalization. The rabbi was walking with his six-year-old daughter in downtown Berlin when the group asked if he was a Jew, and then proceeded to assault him. They also threatened to kill the rabbi's young daughter.


title: History of the Jews in Germany

text: On November 9, 2012, the 74th Kristallnacht anniversary, neo-Nazis in Greifswald vandalized the city's Holocaust memorial. Additionally, a group of Jewish children was taunted by unidentified young people on the basis of their religion.


title: History of the Jews in Germany

text: On June 2, 2013, a rabbi was physically assaulted by a group of six to eight "southern-looking" youths in a shopping mall in Offenbach. The rabbi took pictures of the attackers on his cellphone, but mall security and local police instructed him to delete the photos. The rabbi exited the mall, pursued by his attackers, and was driven away by an acquaintance. In Salzwedel, also in 2013, vandals painted swastikas and the words "Hitler now" on the exteriors of local houses.


title: History of the Jews in Germany

text: Over the last few years, Germany has witnessed a sizable migration of young, educated Israeli Jews seeking academic and employment opportunities, with Berlin being their favorite destination.


title: Lisa Whelchel

text: Lisa Diane Whelchel (born May 29, 1963) is an American actress, singer, songwriter, author, and life coach. She is known for her appearances as a Mouseketeer on "The New Mickey Mouse Club" and her nine-year role as the preppy and wealthy Blair Warner on "The Facts of Life". In 1984, she was nominated for a Grammy Award for Best Inspirational Performance for her contemporary Christian album "All Because of You". In 2012, Whelchel participated as a contestant on the CBS competitive reality series "" and tied for second place. She was also voted fan favorite and was awarded $100,000.


title: Lisa Whelchel

text: Lisa Whelchel was born on May 29, 1963, in Littlefield, Texas. She is the daughter of Virginia "Genny" (née French), a real estate agent, and James "Jimmy" Whelchel Sr., an electrician. Her parents divorced in 1981, and her mother married Roy Coleman in 1983. Lisa is the elder sister of James "Cody" Whelchel Jr., and the elder half-sister of Casey Justice Coleman. She also has a nephew, Chasin (Cody's son). Lisa and Cody were raised for most of their childhood in Fort Worth, Texas, and she was in the class of 1980 at Liberty Christian School in Argyle, Texas.


title: Lisa Whelchel

text: At age 12, Whelchel was recruited in Texas by talent scouts who were looking for children interested in working with Disney Studios as a Mouseketeer on "The New Mickey Mouse Club". She moved to California the next year and appeared on the show in syndication from 1977 to 1978.


title: Lisa Whelchel

text: Whelchel was probably best known for being a main cast member of "The Facts of Life" where she portrayed Blair Warner, an uptight prep student. She also played the character on "Diff'rent Strokes", the show from which "The Facts of Life" spun off. Whelchel once refused a storyline that would have made her character the first among the four main young women on the show to lose her virginity. Having become a Christian when she was ten years old, Whelchel refused because of her Christian convictions, and the storyline was rewritten for the character of Natalie, portrayed by Mindy Cohn. This was the only episode of the series in which Whelchel did not appear.


title: Lisa Whelchel

text: In 2001, Whelchel reprised her role as Blair Warner for the made-for-television movie, "The Facts of Life Reunion".


title: Lisa Whelchel

text: On March 7, 2004, Whelchel was reunited with Charlotte Rae to perform "The Facts of Life" theme song at the 2nd Annual TV Land Awards at the Hollywood Palladium in Hollywood. In spring 2006, she appeared with two of her "Facts of Life" co-stars on "The Today Show" to promote the show's DVD releases of the first and second seasons, admitting to being "really bummed out" that Kim Fields was unable to attend. On February 1, 2007, Whelchel was reunited with Kim Fields on WFAA-TV's "Good Morning Texas". Fields was in Dallas to promote her appearance in the production "Issues: We've All Got 'Em", when Whelchel was introduced as a surprise guest. On April 10, 2011, Whelchel and the cast of "The Facts of Life", including Charlotte Rae, Nancy McKeon, Mindy Cohn, Kim Fields, Geri Jewell, and Cloris Leachman were honored with the Pop Culture Award at the 9th Annual TV Land Awards at the Javits Center in New York City.


title: Lisa Whelchel

text: In 2021, Whelchel, Fields, and Cohn reunited again on the set of "Live in Front of a Studio Audience"'s reenactment of the show's third season episode "Kids Can Be Cruel". Whelchel also sang the show's theme song that evening.


title: Lisa Whelchel

text: In 1984, Whelchel released a Christian pop album entitled "All Because of You". The album reached No. 17 on the "Billboard" Contemporary Christian music charts. She was nominated for a Grammy Award for Best Inspirational Performance and was recognized as the writer of the title song, "All Because of You". Among the songs featured on the album were "All Because of You", "Just Obey", "Cover Me Lord", and "Good Girl". She did not record a second album. While she was appearing on "The Facts of Life", she made a cameo appearance in the music video for contemporary Christian music singer-songwriter Steve Taylor's song "Meltdown (at Madame Tussaud's)". The song was the title track from the album "Meltdown".


title: Lisa Whelchel

text: For years, Whelchel was a regular inspirational speaker at churches and conferences nationwide. In 2000, she founded Momtime Ministries, a religious network of mothers' groups who met weekly to "equip and refresh and encourage" each other.


title: Lisa Whelchel

text: In 2021, Whelchel appeared on friend and "The Facts of Life" co-star Mindy Cohn’s podcast, "Mondays with Mindy", on which she talked about how her faith has changed and evolved over time. As a result, she explained that she does not usually speak at faith-based ministries, because she no longer operates


title: Lisa Whelchel

text: from a "fear-based, punishment-based" mentality. She explained, "Jesus came, ultimately, to bring grace. I can speak that message in any situation, but a lot of churches — when they find out that I believe that there are many ways to experience God, not just Jesus, then the invitations kind of dry up."


title: Lisa Whelchel

text: Whelchel has written ten books on motherhood, child discipline, adult friendships, homeschooling, and finding Jesus through the development of holiday traditions. Additional topics from a spiritual point of view include prayer and wisdom. She is the bestselling author of "So You're Thinking About Homeschooling" and "The Facts of Life (and Other Lessons My Father Taught Me)".


title: Lisa Whelchel

text: Lisa Whelchel has been honored as a Gold Medallion nominee for her book on child discipline, entitled "Creative Correction."


title: Lisa Whelchel

text: On August 20, 2012, Whelchel was announced as a contestant in "" as a member of the Tandang tribe. She joined retired Major League Baseball star Jeff Kent as one of the season's two "celebrity" contestants. A former television star, she elected to keep her true identity a secret from the other contestants, many of whom were too young to have watched "The Facts of Life" during its original run and thus did not recognize her. Michael Skupin and Jonathan Penner, who were around Whelchel's age, as well as eventual winner Denise Stapley, were the only ones to recognize her as "Blair Warner".


title: Lisa Whelchel

text: On November 14, 2012, Whelchel announced via her Twitter account that she was suffering from West Nile fever and had been advised by her doctor that recovery would take approximately one year. She did not specify whether she had contracted the arbovirus while in the Philippines shooting "Survivor".


title: Lisa Whelchel

text: On December 16, 2012, Whelchel made it to the Final Tribal Council, where fellow contestant and jury member Jonathan Penner revealed to the rest of the jury that she was a former child star. In the end, she received one jury vote from RC Saint-Amour and tied with returning contestant Michael Skupin for runner-up, both losing to eventual winner Denise Stapley. She was also voted the Sprint Player of the Season, winning $100,000 by a margin of about .7 percent against Malcolm Freberg.


title: Lisa Whelchel

text: On January 14, 2013, Whelchel co-hosted several episodes of "The Jeff Probst Show" with "Survivor" host, Jeff Probst.


title: Lisa Whelchel

text: In January 2019, Whelchel promoted "The Facts of Life" marathon on the MeTV television network, where she had hosted "Collector's Call" since April 7, 2019.


title: Lisa Whelchel

text: On July 9, 1988, Whelchel married Steven Cauble, who was an associate pastor at The Church on the Way in Van Nuys, California, which Whelchel attended at the time. The couple, who have three adult children, divorced in March 2012 and remain on friendly terms. In 2019, Whelchel married Pete Harris, who is a psychologist based in Nashville, Tennessee. She is stepmother to his son.


title: Joan Kroc

text: Joan Beverly Kroc ( Mansfield, previously Smith; August 27, 1928 – October 12, 2003), also known as Joni, was an American philanthropist and third wife of McDonald's CEO Ray Kroc.


title: Joan Kroc

text: Joan Beverly Mansfield was born on August 27, 1928, in West St. Paul, Minnesota. Her father, Charles Smart Mansfield, was a store keeper and later a railroad telegraph operator and salesman.


title: Joan Kroc

text: In 1945, Mansfield married Rawland F. "Rollie" Smith, a Navy veteran who would become a McDonald's franchisee, eventually owning three stores in Rapid City, South Dakota. The couple's only child, a daughter named Linda, was born the following year.


title: Joan Kroc

text: Mansfield met McDonald's Corp. founder Ray Kroc, who was 26 years senior to her, while playing the organ at the Criterion Restaurant in St. Paul, Minnesota in 1957. Ray said in his autobiography that he "was stunned by her blonde beauty". They were both married at the time. They met again at a McDonald's conference in 1969 and, within six months, they divorced their spouses and married each other. Following Kroc's death in 1984, she inherited his fortune.


title: Joan Kroc

text: In 2002, Kroc Center, a large Salvation Army community center that she helped fund—to the tune of $87 million—opened to the public. She later bequeathed an additional $1.6 billion to open Salvation Army Kroc Centers across the nation, the largest one-time gift ever recorded. Several institutions in the San Diego area are named after her, including the think tank Joan B. Kroc Institute for Peace and Justice and the Joan B. Kroc School of Peace Studies- the world's top peace institution- at the University of San Diego, the St. Vincent de Paul Joan Kroc Center for the Homeless (Part of Father Joe's Villages- San Diego's largest organization helping the homeless) in downtown and the Kroc–Copley Animal Shelter in the Morena District.


title: Joan Kroc

text: Additionally, Joan established and endowed University of Notre Dame's Joan B. Kroc Institute for International Peace Studies. Kroc preferred to give donations anonymously, but recipient organizations often insisted on publicizing her gifts, hoping to attract new donors.


title: Joan Kroc

text: As the Padres owner, Kroc started Major League Baseball's first employee-assistance program for players and staff with drug problems.


title: Joan Kroc

text: Kroc was also politically active. In 1985, she spent millions of dollars in support of nuclear disarmament, which included reprinting the book "Missile Envy" by Helen Caldicott, as well as publishing ads in major newspapers calling for disarmament. She anonymously gifted a Paul Conrad sculpture depicting a nuclear mushroom cloud, Chain Reaction, to the city of Santa Monica, where it still sits today. Because of her public no-nukes work, Cal Thomas, a conservative syndicated columnist, called her a "McNut."


title: Joan Kroc

text: Kroc is affectionately known by the citizens of Grand Forks, North Dakota, and East Grand Forks, Minnesota, as the "Angel" because of her anonymous $15 million donation to assist the cities after a devastating flood occurred there in 1997. She was revealed as the source of the funds after reporters tracked down ownership of the jet that she used to fly into the area to survey the damage.


title: Joan Kroc

text: After her death in 2003, it was announced that Kroc had left the majority of her estate to the Salvation Army for the purpose of building recreation centers all across the nation. Another of her major donations was $225 million to National Public Radio (NPR) including $5 million to her local public radio station, San Diego's KPBS.


title: Joan Kroc

text: Kroc died of brain cancer on October 12, 2003, at Rancho Santa Fe, California, at the age of 75. She was cremated and most of her remains were entombed at the El Camino Memorial Park in Sorrento Valley, San Diego.


title: Joan Kroc

text: The biography "Ray & Joan: The Man Who Made The McDonald's Fortune and The Woman Who Gave it All Away", published by Dutton in 2016 and written by Lisa Napoli, examines the Krocs' relationship.


title: Joan Kroc

text: Kroc is portrayed by actress Linda Cardellini in the 2016 American biographical drama film "The Founder".


title: Coins of the pound sterling

text: The standard circulating coinage of the United Kingdom, British Crown Dependencies and British Overseas Territories is denominated in pennies and pounds sterling (symbol "£", commercial GBP), and ranges in value from one penny sterling to two pounds. Since decimalisation, on 15 February 1971, the pound has been divided into 100 (new) pence. Before decimalisation, twelve pence made a shilling, and twenty shillings made a pound.


title: Coins of the pound sterling

text: British coins are minted by the Royal Mint in Llantrisant, Wales. The Royal Mint also commissions the coins' designs.


title: Coins of the pound sterling

text: In addition to the circulating coinage, the UK also mints commemorative decimal coins (crowns) in the denomination of five pounds. Ceremonial Maundy money and bullion coinage of gold sovereigns, half sovereigns, and gold and silver Britannia coins are also produced. Some territories outside the United Kingdom, which use the pound sterling, produce their own coinage, with the same denominations and specifications as the UK coinage but with local designs.


title: Coins of the pound sterling

text: The current decimal coins consist of one penny and two pence in copper-plated steel, five pence and ten pence in nickel-plated steel, equilateral curve heptagonal twenty pence and fifty pence in cupronickel, and bimetallic one pound and two pound. All circulating coins have an effigy of Queen Elizabeth II on the obverse, and various national and regional designs, and the denomination, on the reverse. All current coins carry an abbreviated Latin inscription whose full form, , translates to "Elizabeth II, by the grace of God, Queen and Defender of the Faith". Following the death of Queen Elizabeth II on 8 September 2022, the effigy and inscription will be updated to fit the new monarch, King Charles III.


title: Coins of the pound sterling

text: All genuine UK coins are produced by the Royal Mint. The same coinage is used across the United Kingdom: unlike banknotes, local issues of coins are not produced for different parts of the UK. The pound coin until 2016 was produced in regional designs, but these circulate equally in all parts of the UK (see UK designs, below).


title: Coins of the pound sterling

text: Every year, newly minted coins are checked for size, weight, and composition at a Trial of the Pyx. Essentially the same procedure has been used since the 13th century. Assaying is now done by the Worshipful Company of Goldsmiths on behalf of HM Treasury.


title: Coins of the pound sterling

text: The 1p and 2p coins from 1971 are the oldest standard-issue coins still in circulation. Pre-decimal crowns are the oldest coins in general that are still legal tender, although they are in practice never encountered in general circulation.


title: Coins of the pound sterling

text: Coins from the British dependencies and territories that use sterling as their currency are sometimes found in change in other jurisdictions. Strictly, they are not legal tender in the United Kingdom; however, since they have the same specifications as UK coins, they are sometimes tolerated in commerce, and can readily be used in vending machines.


title: Coins of the pound sterling

text: UK-issued coins are, on the other hand, generally fully accepted and freely mixed in other British dependencies and territories that use the pound.


title: Coins of the pound sterling

text: An extensive coinage redesign was commissioned by the Royal Mint in 2005, and new designs were gradually introduced into the circulating British coinage from summer 2008. Except for the £1 coin, the pre-2008 coins remain legal tender and are expected to stay in circulation for the foreseeable future.


title: Coins of the pound sterling

text: The English silver penny first appeared in the 8th century CE in adoption of Western Europe's Carolingian monetary system wherein 12 pence made a shilling and 20 shillings made a pound. The weight of the English penny was fixed at troy grains (about 1.46 grams) by Offa of Mercia, an 8th-century contemporary of Charlemagne; 240 pennies weighed 5,400 grains or a tower pound (different from the troy pound of 5,760 grains). The silver penny was the only coin minted for 500 years, from c. 780 to 1280.


title: Coins of the pound sterling

text: From the time of Charlemagne until the 12th century, the silver currency of England was made from the highest purity silver available. But there were disadvantages to minting currency of fine silver, notably the level of wear it suffered, and the ease with which coins could be "clipped", or trimmed. In 1158 a new standard for English coinage was established by Henry II with the "Tealby Penny" — the sterling silver standard of 92.5% silver and 7.5% copper. This was a harder-wearing alloy, yet it was still a rather high grade of silver. It went some way towards discouraging the practice of "clipping", though this practice was further discouraged and largely eliminated with the introduction of the milled edge seen on coins today.


title: Coins of the pound sterling

text: The weight of a silver penny stayed constant at above 22 grains until 1344; afterwards its weight was reduced to 18 grains in 1351, to 15 grains in 1412, to 12 grains in 1464, and to 10 grains in 1527.


title: Coins of the pound sterling

text: The history of the Royal Mint stretches back to AD 886. For many centuries production was in London, initially at the Tower of London, and then at premises nearby in Tower Hill in what is today known as Royal Mint Court. In the 1970s production was transferred to Llantrisant in South Wales. Historically Scotland and England had separate coinage; the last Scottish coins were struck in 1709 shortly after union with England.


title: Coins of the pound sterling

text: During the reign of Henry VIII, the silver content was gradually debased, reaching a low of one-third silver. However, in Edward VI's reign in 1551, this debased coinage was discontinued in favor of a return to sterling silver with the penny weighing 8 grains. The first crowns and half-crowns were produced that year. From this point onwards till 1920, sterling was the rule.


title: Coins of the pound sterling

text: Coins were originally hand-hammered — an ancient technique in which two dies are struck together with a blank coin between them. This was the traditional method of manufacturing coins in the Western world from the classical Greek era onwards, in contrast with Asia, where coins were traditionally cast. Milled (that is, machine-made) coins were produced first during the reign of Elizabeth I (1558–1603) and periodically during the subsequent reigns of James I and Charles I, but there was initially opposition to mechanisation from the moneyers, who ensured that most coins continued to be produced by hammering. All British coins produced since 1662 have been milled.


title: Coins of the pound sterling

text: By 1601 it was decreed that one troy ounce or 480 grains of sterling silver be minted into 62 pennies (i.e. each penny weighed 7.742 grains). By 1696, the currency had been seriously weakened by an increase in clipping during the Nine Years' War to the extent that it was decided to recall and replace all hammered silver coinage in circulation. The exercise came close to disaster due to fraud and mismanagement, but was saved by the personal intervention of Isaac Newton after his appointment as Warden of the Mint, a post which was intended to be a sinecure, but which he took seriously. Newton was subsequently given the post of Master of the Mint in 1699. Following the 1707 union between the Kingdom of England and the Kingdom of Scotland, Newton used his previous experience to direct the 1707–1710 Scottish recoinage, resulting in a common currency for the new Kingdom of Great Britain. After 15 September 1709 no further silver coins were ever struck in Scotland.


title: Coins of the pound sterling

text: As a result of a report written by Newton on 21 September 1717 to the Lords Commissioners of His Majesty's Treasury the bimetallic relationship between gold coins and silver coins was changed by Royal proclamation on 22 December 1717, forbidding the exchange of gold guineas for more than 21 silver shillings. Due to differing valuations in other European countries this unintentionally resulted in a silver shortage, as silver coins were used to pay for imports, while exports were paid for in gold, effectively moving Britain from the silver standard to its first gold standard, rather than the bimetallic standard implied by the proclamation.


title: Coins of the pound sterling

text: The coinage reform of 1816 set up a weight/value ratio and physical sizes for silver coins. Each troy ounce of sterling silver was henceforth minted into 66 pence or 5 shillings.


title: Coins of the pound sterling

text: In 1920, the silver content of all British coins was reduced from 92.5% to 50%, with some of the remainder consisting of manganese, which caused the coins to tarnish to a very dark colour after they had been in circulation for long. Silver was eliminated altogether in 1947, except for Maundy coinage, which returned to the pre-1920 92.5% silver composition.


title: Coins of the pound sterling

text: The 1816 weight/value ratio and size system survived the debasement of silver in 1920, and the adoption of token coins of cupronickel in 1947. It even persisted after decimalisation for those coins which had equivalents and continued to be minted with their values in new pence. The UK finally abandoned it in 1992 when smaller, more convenient, "silver" coins were introduced.


title: Coins of the pound sterling

text: Since decimalisation on 15 February 1971 the pound (symbol "£") has been divided into 100 pence. (Prior to decimalisation the pound was divided into 20 shillings, each of 12 [old] pence; thus, there were 240 [old] pence to the pound.) The pound remained as Britain's currency unit after decimalisation (unlike in many other British commonwealth countries, which dropped the pound upon decimalisation by introducing dollars or new units worth 10 shillings or pound). The following coins were introduced with these reverse designs:


title: Coins of the pound sterling

text: The first decimal coins – the five pence (5p) and ten pence (10p) — were introduced in 1968 in the run-up to decimalisation in order to familiarise the public with the new system. These initially circulated alongside the pre-decimal coinage and had the same size and value as the existing one shilling and two shilling coins respectively. The fifty pence (50p) coin followed in 1969, replacing the old ten shilling note. The remaining decimal coins – at the time, the half penny (p), penny (1p) and two pence (2p) — were issued in 1971 at decimalisation. A quarter-penny coin, to be struck in aluminium, was proposed at the time decimalisation was being planned, but was never minted.


title: Coins of the pound sterling

text: The new coins were initially marked with the wording (singular) or (plural). The word "new" was dropped in 1982. The symbol "p" was adopted to distinguish the new pennies from the old, which used the symbol "d" (from the Latin "denarius," a coin used in the Roman Empire).


title: Coins of the pound sterling

text: In the years since decimalisation, a number of changes have been made to the coinage; these new denominations were introduced with the following designs:


title: Coins of the pound sterling

text: The twenty pence (20p) coin was introduced in 1982 to fill the gap between the 10p and 50p coins. The pound coin (£1) was introduced in 1983 to replace the Bank of England £1 banknote which was discontinued in 1984 (although the Scottish banks continued producing them for some time afterwards; the last of them, the Royal Bank of Scotland £1 note, is still issued in a small volume ). The designs on the £1 coin changed annually in a largely five-year cycle, until the introduction of the new 12-sided £1 coin in 2017.


title: Coins of the pound sterling

text: The decimal halfpenny coin was demonetised in 1984 as its value was by then too small to be useful. The pre-decimal sixpence, shilling and two shilling coins, which had continued to circulate alongside the decimal coinage with values of p, 5p and 10p respectively, were finally withdrawn in 1980, 1990 and 1993 respectively. The double florin and crown, with values of 20p and 25p respectively, have technically not been withdrawn, but in practice are never seen in general circulation.


title: Coins of the pound sterling

text: In the 1990s, the Royal Mint reduced the sizes of the 5p, 10p, and 50p coins. As a consequence, the oldest 5p coins in circulation date from 1990, the oldest 10p coins from 1992 and the oldest 50p coins come from 1997. Since 1997, many special commemorative designs of 50p have been issued. Some of these are found fairly frequently in circulation and some are rare. They are all legal tender.


title: Coins of the pound sterling

text: In 1992 the composition of the 1p and 2p coins was changed from bronze to copper-plated steel. Due to their high copper content (97%), the intrinsic value of pre-1992 1p and 2p coins increased with the surge in metal prices of the mid-2000s, until by 2006 the coins would, if melted down, have been worth about 50% more than their face value.


title: Coins of the pound sterling

text: A circulating bimetallic two pound (£2) coin was introduced in 1998 (first minted in, and dated, 1997). There had previously been unimetallic commemorative £2 coins which did not normally circulate. This tendency to use the two pound coin for commemorative issues has continued since the introduction of the bimetallic coin, and a few of the older unimetallic coins have since entered circulation.


title: Coins of the pound sterling

text: There are also commemorative issues of crowns. Until 1981, these had a face value of twenty-five pence (25p), equivalent to the five shilling crown used in pre-decimal Britain. However, in 1990 crowns were redenominated with a face value of five pounds (£5) as the previous value was considered not sufficient for such a high-status coin. The size and weight of the coin remained exactly the same. Decimal crowns are generally not found in circulation as their market value is likely to be higher than their face value, but they remain legal tender.


title: Coins of the pound sterling

text: All modern British coins feature a profile of the current monarch's head on the obverse. There had been only one monarch since decimalisation, Queen Elizabeth II, so her head appears on all decimal coins, facing to the right (see also Monarch's profile, below). However, five different effigies have been used, reflecting the Queen's changing appearance as she has aged. These are the effigies by Mary Gillick (until 1968), Arnold Machin (1968–1984), Raphael Maklouf (1985–1997), Ian Rank-Broadley (1998–2015), and Jody Clark (from 2015). In September 2022, the first portrait of Charles III was revealed, designed by Martin Jennings.


title: Coins of the pound sterling

text: All current coins carry a Latin inscription whose full form is , meaning "Elizabeth II, by the grace of God, Queen and Defender of the Faith". The inscription appears on the coins in any of several abbreviated forms, typically . Following the accession of Charles III, this will read as .


title: Coins of the pound sterling

text: In 2008, UK coins underwent an extensive redesign which eventually changed the reverse designs of all coins, the first wholesale change to British coinage since the first decimal coins were introduced in April 1968. The major design feature was the introduction of a reverse design shared across six coins (1p, 2p, 5p, 10p, 20p, 50p), that can be pieced together to form an image of the Royal Shield. This was the first time a coin design had been featured across multiple coins in this way. To summarize the reverse design changes made in 2008 and afterwards:


title: Coins of the pound sterling

text: The original intention was to exclude both the £1 and £2 coins from the redesign because they were "relatively new additions" to the coinage, but it was later decided to include a £1 coin with a complete Royal Shield design from 2008 to 2016,


title: Coins of the pound sterling

text: and the 2015 redesign of the £2 coin occurred due to complaints over the disappearance of Britannia's image from the 50p coin in 2008.


title: Coins of the pound sterling

text: On all coins, the beading (ring of small dots) around the edge of the obverses has been removed. The obverse of the 20p coin has also been amended to incorporate the year, which had been on the reverse of the coin since its introduction in 1982 (giving rise to an unusual issue of a mule version without any date at all). The orientation of both sides of the 50p coin has been rotated through 180 degrees, meaning the bottom of the coin is now a corner rather than a flat edge. The numerals showing the decimal value of each coin, previously present on all coins except the £1 and £2, have been removed, leaving the values spelled out in words only.


title: Coins of the pound sterling

text: The redesign was the result of a competition launched by the Royal Mint in August 2005, which closed on 14 November 2005. The competition was open to the public and received over 4,000 entries. The winning entry was unveiled on 2 April 2008, designed by Matthew Dent. The Royal Mint stated the new designs were "reflecting a twenty-first century Britain". An advisor to the Royal Mint described the new coins as "post-modern" and said that this was something that could not have been done 50 years previously.


title: Coins of the pound sterling

text: The redesign was criticised by some for having no specifically Welsh symbol (such as the Welsh Dragon), because the Royal Shield does not include a specifically Welsh symbol. Wrexham Member of Parliament (MP) Ian Lucas, who was also campaigning to have the Welsh Dragon included on the Union Flag, called the omission "disappointing", and stated that he would be writing to the Queen to request that the Royal Standard be changed to include Wales. The Royal Mint stated that "the Shield of the Royal Arms is symbolic of the whole of the United Kingdom and as such, represents Wales, Scotland, England and Northern Ireland." Designer Dent stated "I am a Welshman and proud of it, but I never thought about the fact we did not have a dragon or another representation of Wales on the design because as far as I am concerned Wales is represented on the Royal Arms. This was never an issue for me."


title: Coins of the pound sterling

text: The Royal Mint's choice of an inexperienced coin designer to produce the new coinage was criticised by Virginia Ironside, daughter of Christopher Ironside who designed the previous UK coins. She stated that the new designs were "totally unworkable as actual coins", due to the loss of a numerical currency identifier, and the smaller typeface used.


title: Coins of the pound sterling

text: The German news magazine "Der Spiegel" claimed that the redesign signalled the UK's intention "not to join the euro any time soon".


title: Coins of the pound sterling

text: As of 2012, 5p and 10p coins have been issued in nickel-plated steel, and much of the remaining cupronickel types withdrawn, in order to retrieve more expensive metals. The new coins are 11% thicker to maintain the same weight.


title: Coins of the pound sterling

text: There are heightened nickel allergy concerns over the new coins. Studies commissioned by the Royal Mint found no increased discharge of nickel from the coins when immersed in artificial sweat. However, an independent study found that the friction from handling results in four times as much nickel exposure as from the older-style coins. Sweden already plans to desist from using nickel in coins from 2015.


title: Coins of the pound sterling

text: In 2016, the £1 coin's composition was changed from a single-metal round shape to a 12-sided bi-metal design, with a slightly larger diameter, and with multiple past designs discontinued in favor of a single, unchanging design. Production of the new coins started in 2016, with the first, dated 2016, entering circulation 28 March 2017.


title: Coins of the pound sterling

text: In February 2015, the Royal Mint announced a new design for the £2 coin featuring Britannia by Antony Dufort, with no change to its bimetallic composition.


title: Coins of the pound sterling

text: Edge inscriptions on British coins used to be commonly encountered on round £1 coins of 1983–2016, but are nowadays found only on £2 coins. The standard-issue £2 coin from 1997 to 2015 carried the edge inscription . The redesigned coin since 2015 has a new edge inscription , Latin for "I will claim the four seas", an inscription previously found on coins bearing the image of Britannia. Other commemorative £2 coins have their own unique edge inscriptions or designs.


title: Coins of the pound sterling

text: <nowiki>* The specifications and dates of 5p, 10p, and 50p coins refer to the larger sizes issued since 1968.</nowiki>


title: Coins of the pound sterling

text: † The specification refers to the round coin issued from 1983–2016. Although obsolete, this coin is still redeemable at banks and the British railway systems, and is still legal tender on the Isle of Man.


title: Coins of the pound sterling

text: Circulating fifty pence and two pound coins have been issued with various commemorative reverse designs, typically to mark the anniversaries of historical events or the births of notable people.


title: Coins of the pound sterling

text: Three commemorative designs were issued of the large version of the 50p: in 1973 (the EEC), 1992–3 (EC presidency) and 1994 (D-Day anniversary). Commemorative designs of the smaller 50p coin have been issued (alongside the Britannia standard issue) in 1998 (two designs), 2000, and from 2003 to 2007 yearly (two designs in 2006). For a complete list, see Fifty pence (British decimal coin).


title: Coins of the pound sterling

text: Prior to 1997, the two pound coin was minted in commemorative issues only – in 1986, 1989, 1994, 1995 and 1996. Commemorative £2 coins have been regularly issued since 1999, alongside the standard-issue bi-metallic coins which were introduced in 1997. One or two designs have been minted each year, with the exception of none in 2000, and four regional 2002 issues marking the 2002 Commonwealth Games in Manchester. As well as a distinct reverse design, these coins have an edge inscription relevant to the subject. The anniversary themes are continued until at least 2009, with two designs announced. For a complete list, see Two pounds (British decimal coin).


title: Coins of the pound sterling

text: From 2018–2019 a series of 10p coins with 26 different designs was put in circulation "celebrating Great Britain with The Royal Mint’s Quintessentially British A to Z series of coins".


title: Coins of the pound sterling

text: The following are special-issue commemorative coins, seldom encountered in normal circulation due to their precious metal content or collectible value, but are still considered legal tender.


title: Coins of the pound sterling

text: The prolific issuance since 2013 of silver commemorative £20, £50 and £100 coins at face value has led to attempts to spend or deposit these coins, prompting the Royal Mint to clarify the legal tender status of these silver coins as well as the cupronickel £5 coin. Royal Mint guidelines advise that, although these coins were approved as legal tender, they are considered limited edition collectables not intended for general circulation, and hence shops and banks are not obliged to accept them.


title: Coins of the pound sterling

text: Maundy money is a ceremonial coinage traditionally given to the poor, and nowadays awarded annually to deserving senior citizens. There are Maundy coins in denominations of one, two, three and four pence. They bear dates from 1822 to the present and are minted in very small quantities. Though they are legal tender in the UK, they are rarely or never encountered in circulation. The pre-decimal Maundy pieces have the same legal tender status and value as post-decimal ones, and effectively increased in face value by 140% upon decimalisation. Their numismatic value is much greater.


title: Coins of the pound sterling

text: Maundy coins still bear the original portrait of the Queen as used in the circulating coins of the first years of her reign.


title: Coins of the pound sterling

text: The traditional bullion coin issued by Britain is the gold sovereign, formerly a circulating coin worth 20 shillings (or one pound) and with of fine gold, but now with a nominal value of one pound. The Royal Mint continues to produce sovereigns, as well as quarter sovereigns (introduced in 2009), half sovereigns, double sovereigns and quintuple sovereigns.


title: Coins of the pound sterling

text: Between 1987 and 2012 a series of bullion coins, the Britannia, was issued, containing 1 troy ounce (31.1 g), ounce, ounce and ounce of fine gold at a millesimal fineness of 916 (22 carat) and with face values of £100, £50, £25, and £10.


title: Coins of the pound sterling

text: Since 2013 Britannia bullion contains 1 troy ounce of fine gold at a millesimal fineness of 999 (24 carat).


title: Coins of the pound sterling

text: Between 1997 and 2012 silver bullion coins have also been produced under the name "Britannias". The alloy used was Britannia silver (millesimal fineness 958). The silver coins were available in 1 troy ounce (31.1 g), ounce, ounce and ounce sizes. Since 2013 the alloy used is silver at a (millesimal fineness 999).


title: Coins of the pound sterling

text: In 2016 the Royal Mint launched a series of 10 Queen's Beasts bullion coins, one for each beast available in both gold and silver.


title: Coins of the pound sterling

text: The Royal Mint also issues silver, gold and platinum proof sets of the circulating coins, as well as gift products such as gold coins set into jewellery.