This essay is part of the Religious Reformers Series. By studying the past attempts to reform traditional Islam, Christianity, Judaism, Hinduism, Buddhism, etc., we can better fight against the contemporary programs to reform our Deen. Read other entries in the series here.
“The evil Moses of Dessau, the leader of the rebels who has the cunning of a snake . . . has begun bringing the foreign harlot among the Jews to make them go whoring after false gods, which is to say, worshiping other gods.”
The above statement was made by Rabbi Akiva Yosef Schlesinger, a disciple of Rabbi Moses Sofer (the Chatam Sofer) known as one of the fathers of the Orthodox resistance against the modern trends within Judaism.[1]
Judaism in Western Europe went through a process of Modernization and Secularization. This movement towards modernity was led by Moses Mendelssohn, who was the son of a Torah scribe. He was born in Dessau, a city in the state of Anhalt-Dessau (modern day Germany) in 1729. His family was poor, but learned. During his childhood, he suffered from a disease that left him with a curvature of the spine.[2]
Many years later, Mendelssohn attributed his physical weakness and the curvature of his spine to the great effort he invested in studying Maimonides:
“He afflicted my flesh and I became feeble because of him.”[3]
Just as a note, before we proceed any further, I highly recommend reading the following article in conjunction with this one: The Secularization of Judaism
Brief Biography
Mendelssohn (1729–1786) had a basic education in the Torah and the Talmud. He studied with David Frankel, the rabbi of Dessau.[4] When Frankel became the rabbi of berlin, the 14-year-old Mendelssohn followed him and studied at Frankel’s yeshiva[5] in Berlin.[6] He then went on to study European knowledge, wisdom, and philosophy in Berlin. He mostly studied all of this on his own, although he did have some tutors. In Berlin, he studied the thought of John Locke, Gottfried von Leibniz, and Christian von Wolff.
Moses Mendelssohn was intelligent, and through his efforts he attracted the attention of a Jewish merchant by the name of Isaac Bernhard. Isaac Bernhard appointed Mendelssohn as a tutor for his children. Mendelssohn had also attracted the attention of the leader of Prussia[7], Frederick the Great. The non-Jewish readers of the writings of Mendelssohn began to refer to him as ‘the Jewish Socrates.’[8]
Important Note: Moses Mendelssohn’s name was Moses Heimann, but he took on a German sounding surname after he studied the secular sciences in Berlin. This reflected the same acculturation to German life that he sought for other Jews.[9]
Berlin in the 18th century was not a friendly place for Jews. There was no such a thing as equal rights. It was only the wealthy and economically useful Jews that were allowed to live in the Prussian capital.[10]
Mendelssohn entered a competition for which he wrote a philosophical essay in 1763, and he won the prize of the Prussian Academy of Arts, ahead of Immanuel Kant. For this achievement, he received the status of a Schȕtzjude, i.e., a Protected Jew.
In the 1750s, Moses Mendelssohn developed friendships with the philosopher Immanuel Kant and also Gotthold Lessing, a dramatist and advocate of enlightened toleration in Germany. It was with the encouragement of Lessing that Mendelssohn began to publish philosophical essays in German.[11]
Work
Mendelssohn authored Phaedo (his most celebrated work), which he based on the work of Plato. This covered the topic of ‘Immortality of the Soul.’
Mendelssohn also wrote a work called Jerusalem. It was published in 1783. This work laid out his philosophy and thought. In this work, Jerusalem, Mendelssohn worked very hard to demonstrate that Judaism is compatible with modernity. He also attempted to draw a separation between Church and State by promoting tolerance.[12] Mendelssohn, in Jerusalem, strived to establish that Judaism is compatible with good citizenship and that traditional Judaism is a rational religion, consonant with the values of the Enlightenment.[13] While doing all of this, he remained a practicing Jew. He did not promote the idea of moving away from traditional Jewish practice. However, he believed that Judaism could be rendered compatible with enlightenment philosophy.
This is exactly what we are witnessing today with Islām, literally unfolding before our very eyes. The Modernists wax lyrical about their love for Islām, and they deny their interfering with the tradition. Meanwhile however, they actually emulate people such as Mendelssohn in their practice.
The book Jerusalem was not met with the support that Mendelssohn had anticipated. The Maskilim objected to its affirmation of the Haskalah and the orthodox class could not accept the dismissal of religious coercion.[14]
What Is the Enlightenment?
“The term Enlightenment refers to a trend in eighteenth-century Western culture toward belief in humanistic values, religious tolerance, the right of humankind to freedom and happiness, and the ability of human society to improve itself, to adopt a more humanitarian way of life. The Enlightenment in central and western Europe was not monolithic. It comprised a variety of agendas and programs pursued in a variety of places. The French Enlightenment, for instance, was characterized by harsh criticism of the church, and in certain quarters by political subversion. The German Enlightenment, on the other hand, was relatively moderate, generally adhering to Protestantism or Catholicism. Eschewing radical political criticism, the German movement sought to attract the educated citizen, and its numbers included such representatives of the establishment as officials, academics, teachers, and clerics. All, however, were united around the Enlightenment project – reformation of society through the power of reason and the belief in natural rights, education, appropriate laws, and responsible rulers. The project might be called salvation through knowledge – knowledge whose dissemination would make people happier, more aware of their world, more moral and independent.”[15]
There is much in above paragraph that resonates with Modernism and Liberalism.
Mendelssohn pushed the idea that Judaism is a religion of reason, but the revealed part of it is law. In the words of Mendelssohn himself:
‘Revelation cannot convince any man of the validity of something his reason cannot understand.’[16]
What he meant by this was that the laws of Judaism could be drawn from reason, and revelation was not required for this. This led him to dividing Judaism into two parts. The first part was the rational part, covering beliefs. The second part was revealed, covering law. What Mendelssohn did was preach the idea that the dogmas of Judaism could be worked out by any common person.