Rabbi Samson Raphael Hirsch and Neo-Orthodoxy

Rabbi Samson Raphael Hirsch (1808-1888)

Life

• Born in Hamburg and raised in an "Enlightened" environment, had a full secular education at a German public school. He studied Judaism at home. Was strongly influenced by Schiller and Hegel.
• It is uncertain whether he ever actually received a Rabbinic ordination. His important teachers were Rabbis Jacob Ettlinger and Isaac Bernays (1792-1849).
• 1829--Studied Philology at University of Bonn, where he was a friend of the important Reform scholar and theologian Abraham Geiger (1810-74).
• 1830-41--Served as "Landesrabbiner" in Oldenberg.
• Adopted "Reform" style: Clerical robes, use of choir, shaved beard, delivered sermons in German, encouraged study of the Bible, opposed Talmudic "hairsplitting" dialectics (pilpul), abolished Kol Nidré (ceremony for annulment of vows on Yom Kippur).
• 1836--Published The Nineteen Letters [Hebrew title: Iggerot Tzafon ("Northern Letters")], a fictitious exchange of letters between a master (the young Rabbi-philosopher Naphtali) and a young intellectual (Benjamin) upholding the rationality of traditional Judaism.
• 1838--Published Choreb, a rational explanation of the 613 commandments of the Torah.
• Exerted great influence on the historian Heinrich Graetz, who declared himself Hirsch's disciple and came to live with him for three years.
• 1841--Moved to Emden as "Landesrabbiner" of the Hanoverian Districts of Aurich and Osnabrück." Here he conducted his campaign against Reform, and first formulated his doctrine of "Torah im Derekh Eretz," the combination of Torah and secular cultural.
• 1846--Appointed chief Rabbi of Moravia, Austria. Moves to Nikolsburg. Leads "Yeshivah" according to his principles of integrating traditional learning with general sciences. Accepted by both traditionalists and modernists, though the conservative faction regarded him as a Reformer for some of the innovations he had introduced (holding weddings in the synagogue, rather than outdoors; delivering German sermons; wearing clerical robes).
• 1848--Actively and successfully campaigned before Austrian Parliament for Jewish legal emancipation.
• Resigns his prestigious office to accept the leadership of the beleagurered traditionalist community (Adass Yeshurun) in Frankfort a. M. In a controversial move, he brought about the withdrawal of the minority Orthodox community from the general Jewish "Gemeind" that was dominated by the Reform.

  Under the prevailing law all Jews were required to belong to a single local community organization. Hirsch was initially opposed to the establishment of separatist communities. He changed his mind after the radical Reform positions adopted at the Brunswick synod (1844). Hirsch saw the Reformers as the ones who were seceding.

• Hirsch's first priority was to establish religious schools. Erects beautiful modern buildings for schools and synagogue. Introduces mens's choir, restores Mikvah (ritual bath), religious slaughter.
• Hirsch's community becomes model for similar projects in Mainz, Darmstadt, Berlin.
• 1854-70--Founds and edits Jeschurun, a monthly in which he published many of his ideas.
• 1867-78--Composed his Commentary on the Pentateuch, developed his symbolic exegetical approach.
• 1871-3--Hirsch fought to have the Orthodox minority recognized by the Prussian government as separate congregations. This was linked to a widespread German demand for religious freedom, which was opposed by the Reform movement.
• 1876--Prussian parliament passes "Law of Secession (Austritt)" allowing creation of independent traditionalist communities.
  This move was opposed by some Orthodox leaders.
• 1882--Commentary on the Psalms (based on classes taught in his community).
• Commentary on the Prayer Book published posthumously (1906).
• 1885-6--Founded the "Freie Vereinigung für die Interessen des Orthodoxen Judentums" (Free Union for the Interests of Orthodox Judaism), an alliance of traditionalist Jewish communities throughout Europe.
• 1888--Died in Frankfort a. M.

Main Teachings

• Torah im Derekh Eretz

  Integration of traditional Judaism with secular education (equated with German literature and culture).
  • Believed that "style" and externals could be changed, but did not allow major changes in Jewish religious law or traditional beliefs.
    
  • Ideal of "Israel-Mensch": Enlightened religious personality.
  • Established schools on modern lines.

• Divine Origins of Torah

  Emphasis on total Divinity of Torah, even where we cannot completely understand it.
  • Jewish religious law is not subject to historical development or change.
  • Opposed historical model of religious development as propounded by H. Graetz, etc.
  • Humanity requires history in order to evolve towards a recognition of "Truth." However Israel was given the truth from the start.

• Exegetical Method

  • "Speculative etymology" as means to explain the reasons for the Biblical precepts.
  • The commandments contain symbolic teachings.

• Jewish Peoplehood

  • Generally ambivalent attitude towards Jewish nationalism, Zionism: While acknowledging the religious messianic strivings, he remained completely loyal to the German state.
  • Regarded Torah as the ultimate purpose of Jewish peoplehood.
  • Encouraged retention of Hebrew in order to insure continuity and uniformity of Jews in different lands.
  • The ideal of voluntary membership in Jewish communities brought about changes in the role of the Rabbi and the process of legal decisions: The Rabbi only had to speak for those who had chosen to accept his authority, therefore law could be interpreted and applied in a much more demanding and stringent manner.

Click here to read Hirsch's essay "Religion Allied to Progress"

Rabbi Azriel Hildesheimer (1820-1899)

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