We have already seen that in nineteenth-century Germany, two powerful non-Orthodox Jewish movements had arisen; Reform, and the Wissenschaft school. To be sure, there was a traditionally Orthodox community as well, that carefully maintained the traditions and customs of the cradle of Ashkenazic Jewry. However, this community was fast losing adherents to the assimilationist tendencies of the other movements, which seemed all too attractive to many people . The level of culture was so high in the fields of science, art, music, literature, philosophy and medicine, it could safely be assumed that the future of Europe, nay, the world, lay with Germany . There was yet another factor. (This will be difficult for Americans to fathom). In most European countries, then as now, religious functionaries and institutions were government funded. Now that the non-Orthodox were the majority, funds provided by the government passed through the hands of the organized Jewish community before any was given to the Orthodox communities.(About twenty years ago, I applied for, and was likely to get, the appointment to the rabbinate of Cannes, France. However, when I learned that the government provided Jews with a monthly stipend for religious needs on a national level, and the central governing body of the Jewish community passed funds to the local community's President, and he would decide how much money the rabbi was worth that month, I quickly rescinded my candidacy).
At this time, there arose a unique man with a unique and controversial approach. Varying interpretations of his words actually led to the formation of TWO approaches, at odds with each other to this day.
His name was Samson Raphael Hirsch (1808-1888). Although from Moravia, he became head of the Orthodox community of Frankfurt am Main. Realizing that Orthodoxy was hopelessly on the defensive in Germany, he took the highly unusual and controversial step of going to the courts to have Orthodoxy declared a separate religion under German law. This provided a modicum of safety for the community, as it would not be beholding to the non-Orthodox for financial support, or for the continued existence of its institutions. But what about the attractions of Modern German life? Here, he came up with a daring theory.
The Talmud teaches "it is good to have Torah with Derech Eretz ("the Way of the Land", in other words, to have a means of earning a living, besides being engaged in study). But Hirsch saw another meaning. He interpreted "Derech Eretz" as meaning "Culture". At Sinai, argued Hirsch, the Israelites had a version of Ancient Near Eastern culture. With the giving of the Torah, that culture became sanctified through our observances and actions. But that culture is in no way "special". One could take ANY culture, and through the study of Torah and the performance of mitzvot (commandments), we could, and should, sanctify that culture. Yes, the Orthodox German Jew could be both fully Orthodox and fully German. He wrote in a perfect High German, which made a profound impression on his readers. He gave Orthodox Judaism an intellectual base. He interpreted the stories of the Torah and the mitzvot we fulfill, as being lessons on how to live dignified, productive, rational and worthy lives. He urged complete respect for our non-Jewish neighbors, scrupulously obeying the laws of the State. Jews are taught by the Torah, in Hirsch's understanding, to be polite, well-dressed, honest members of society in every way. Higher education is an essential ingredient in this. (I was once criticized by a strict Hirschian, who informed me that I had no business being a rabbi when I had not studied Goethe). Although some other classical rabbis had permitted, or even encouraged, secular studies, for Rabbi Hirsch it was actually a religious obligation; not only in practical matters, but in the realm of ideas and creativity as well.
Controversy arose. Reform resented the division of Judaism not only into denominations, but into separate religions! Many segments of the Orthodox community felt that his ideas were a betrayal of thousands of years of Jewish life and civilization. Some skeptical but sympathetic rabbis saw his ideas as not being reflective of his true beliefs, but an emergency measure (hora'at sha'ah) designed to win back the straying masses. But Rabbi Hirsch's closest students were adamant that he meant every word.
As I mentioned above, his ideas became two different approaches to Judaism; one very liberal, one very conservative. Both exist as unique, vibrant forms of Orthodoxy. Both are different from everything that came before. How did this happen? That will be the topic of my next post.
At this time, there arose a unique man with a unique and controversial approach. Varying interpretations of his words actually led to the formation of TWO approaches, at odds with each other to this day.
His name was Samson Raphael Hirsch (1808-1888). Although from Moravia, he became head of the Orthodox community of Frankfurt am Main. Realizing that Orthodoxy was hopelessly on the defensive in Germany, he took the highly unusual and controversial step of going to the courts to have Orthodoxy declared a separate religion under German law. This provided a modicum of safety for the community, as it would not be beholding to the non-Orthodox for financial support, or for the continued existence of its institutions. But what about the attractions of Modern German life? Here, he came up with a daring theory.
The Talmud teaches "it is good to have Torah with Derech Eretz ("the Way of the Land", in other words, to have a means of earning a living, besides being engaged in study). But Hirsch saw another meaning. He interpreted "Derech Eretz" as meaning "Culture". At Sinai, argued Hirsch, the Israelites had a version of Ancient Near Eastern culture. With the giving of the Torah, that culture became sanctified through our observances and actions. But that culture is in no way "special". One could take ANY culture, and through the study of Torah and the performance of mitzvot (commandments), we could, and should, sanctify that culture. Yes, the Orthodox German Jew could be both fully Orthodox and fully German. He wrote in a perfect High German, which made a profound impression on his readers. He gave Orthodox Judaism an intellectual base. He interpreted the stories of the Torah and the mitzvot we fulfill, as being lessons on how to live dignified, productive, rational and worthy lives. He urged complete respect for our non-Jewish neighbors, scrupulously obeying the laws of the State. Jews are taught by the Torah, in Hirsch's understanding, to be polite, well-dressed, honest members of society in every way. Higher education is an essential ingredient in this. (I was once criticized by a strict Hirschian, who informed me that I had no business being a rabbi when I had not studied Goethe). Although some other classical rabbis had permitted, or even encouraged, secular studies, for Rabbi Hirsch it was actually a religious obligation; not only in practical matters, but in the realm of ideas and creativity as well.
Controversy arose. Reform resented the division of Judaism not only into denominations, but into separate religions! Many segments of the Orthodox community felt that his ideas were a betrayal of thousands of years of Jewish life and civilization. Some skeptical but sympathetic rabbis saw his ideas as not being reflective of his true beliefs, but an emergency measure (hora'at sha'ah) designed to win back the straying masses. But Rabbi Hirsch's closest students were adamant that he meant every word.
As I mentioned above, his ideas became two different approaches to Judaism; one very liberal, one very conservative. Both exist as unique, vibrant forms of Orthodoxy. Both are different from everything that came before. How did this happen? That will be the topic of my next post.
No comments:
Post a Comment