Reformed Judaism originated in Germany; its leading representatives
have invariably been Germans. The history of Germany during the past one
hundred years is the background upon which our account of the movement
must be projected.
The Jews of Germany had waited long and patiently for deliverance. At
last, toward the close of the eighteenth century it came, and one whom
they delight to call their "Second Moses" arose to lead them into the
promised land of freedom. This was Moses Mendelssohn. His distinguished
merits as a writer on philosophy and aesthetics we need not here
pause to dilate upon, but shall proceed at once to consider him in his
relations to the political, social, and religious emancipation of his
people. In each of these different directions his example and influence
upon others served to initiate a series of salutary changes, and he may
thus appropriately be termed the father of the Reform movement in its
widest acceptation. It was Mendelssohn who, in 1781, inspired Christian
Wilhelm Dohm to publish his book "On the Civil Amelioration of the
Jews," a work in which an earnest plea for their enfranchisement was for
the first time put forth. The author points to the thrift and frugality
that mark the Jewish race, their temperate habits and love of peace,
and exposes the folly of debarring so valuable a class of the population
from the rights of the citizen. He appeals to the wisdom of the
government to redeem the errors and injustice of the past; he defends
the Jews against the absurd charges which were still repeated to their
discredit, and strenuously insists that liberty and humane treatment
would not only accrue to their own advantage, but would ultimately
redound to the honor and lasting welfare of the state. Dohm's book
created a profound impression, and though it failed to produce immediate
results, materially aided the cause of emancipation at a later period.
Again Mendelssohn was the first to break through the social restraints
that obstructed the intercourse of Jews and Christians, and thus
triumphed over a form of prejudice which is commonly the last to yield.
His fame as a writer greatly assisted him in this respect. The grace
and freshness of his style, the apparent ease with which he divested the
stern problems of philosophy of their harsher aspects, had won him many
and sincere admirers. His "Phaedon" was eagerly read by thousands, whom
the writings of Leibnitz and Kant had repelled. On the afternoon of the
Jewish Sabbath he was accustomed to assemble many of the choice spirits
of the Prussian capital, among whom we may mention Lessing, Nikolai,
and Gleim, in his home. The conversation turned upon the gravest
and loftiest topics that can occupy the human soul. The host himself
skilfully guided the stream of discussion, and the waves of thought
flowed easily along in that placid, restful motion which is adapted to
speculative themes. The spirit that of old had hallowed the shades of
Academe presided over these gatherings. Mendelssohn emulated the plastic
idealism of Plato and the divine hilarity of Socrates. The singular
modesty, the truthfulness and quiet dignity that adorned his character
were reflected upon the people from whom he had sprung, and produced a
salutary change in their favor in the sentiments of the better classes.
But it is as the author of a profound revolution in the Jewish religion,
that Mendelssohn attracts our especial interest. Not, indeed, that he
himself ever assumed the character of a religious reformer. He was, on
the contrary, sincerely devoted to the orthodox form of Judaism, and
even had a change appeared to him feasible or desirable, he would in all
probability have declined the responsibility of publicly advocating it.
His was the contemplative spirit which instinctively shrinks from the
rude contact of reality. He had neither the aggressive temper nor the
bold self-confidence that stamp the leader of parties. And yet,
without intending it, he gave the first impulse to Jewish Reform, whose
subsequent progress, could he have foreseen it, he would assuredly have
been the first to deprecate.