Bertha Pappenheim was the founder of the Jewish feminist movement in Germany. In 1904, she founded the League of Jewish Women. Pappenheim believed that male-led Jewish social service societies underestimated the value of women’s work and insisted on a woman’s movement that was equal to and entirely independent of men’s organizations.

“White slavery traffic” was an expansion of the prostitution that spread throughout the world in the first years of the twentieth century, following the massive emigration to the New World and resulting from the growing poverty and misery of European women in the age of industrialization. Jewish women were particularly vulnerable in a hostile environment, and Jewish women's organizations played an active role in the international struggle against this plague.

During the mid-1920s and the 1930s in Germany, Hannah Karminski served as secretary of the League of Jewish Women and, from 1924 to 1938, as editor of its newsletter. After the forced liquidation of the League in 1938, Karminski remained in Germany and continued her work in the Reich Association of Jews in Germany, assisting with the kindertransports and welfare. She was deported to Auschwitz and murdered in 1942.

Founded in 1904, The League of Jewish Women pursued secular German feminist goals while maintaining a strong sense of Jewish identity. The League supported vulnerable women through practical social reforms while fighting for political power within the German Jewish community. It saw employment opportunities as essential to women’s economic, psychological, and emotional independence.

Jewish feminism in Germany today is an expression of a wide-reaching renewal of Judaism occurring in many European countries since the early 1990s. German Jewish feminists built on the historical tradition of the Jewish women’s movement in pre-Holocaust Germany and has since taken many paths.

Born into an affluent family in Hamburg, Glückel of Hameln became the business partner of her beloved first husband. She began writing memoirs in 1691, after her husband’s death. These memoirs are incredibly detailed, combining a meticulous record of her life and descriptions of events that occurred in local Jewish communities. Her memoirs are both a singularly important social and historical document and one of the greatest literary achievements of Ashkenazi prose–in Yiddish or Hebrew–at least until the end of the eighteenth century.

The Jewish Reform movement did not liberate women from their subordinate religious status, and the nineteenth-century bourgeois German family ideal with its rigid gender roles soon eclipsed the fluid structure of premodern Jewish families. Jewish women were expected to transmit German bourgeois values while also shaping their children’s Jewish identity.

During the Nazi regime, the political participation of the League of Jewish Women in the affairs of the Jewish self-help organization the Reichsvertretung was initially unwelcomed by male leaders, despite the fact that women attended its meetings. Following the dissolution of the League in 1938, four of its members created their own network in order to present a united front for Jewish women’s interests and continued to participate in important functions of the Reichsvertretung.