Abraham Geiger

Last updated
Rabbi
Abraham Geiger
Geiger a.jpg
Personal life
Born
אַבְרָהָם גַיְיגֶר

(1810-05-24)24 May 1810
Died23 October 1874(1874-10-23) (aged 64)
SpouseEmilie Oppenheim
ChildrenRobert Geiger
Berthold Geiger
Ludwig Geiger
Jenny Geiger
Ida Geiger
Parents
  • Aaron Yechiel Michel (Michael Lazarus) Geiger (father)
  • Röschen Wallau (mother)
Alma mater Heidelberg University
University of Bonn
OccupationHead of the Highschool for Jewish Studies in Berlin (1872–1874)
Editor of Jüdische Zeitschrift für Wissenschaft und Leben (1862–1874)
Signature Unterschrift Abraham Geiger Rabbiner (1810-1874).png
Religious life
Religion Judaism

Abraham Geiger (Hebrew: אַבְרָהָם גַיְיגֶרʼAvrāhām Gayger; 24 May 1810 23 October 1874) was a German rabbi and scholar who is considered the founding father of Reform Judaism and the academic field of Quranic studies. Emphasizing Judaism's constant development through its history and universalist traits, Geiger sought to re-formulate received forms and design what he regarded as a religion compliant with modern times.

Contents

Biography

As a child, Geiger started doubting the traditional understanding of Judaism when his studies in classical history seemed to contradict the biblical claims of divine authority. At the age of seventeen, he began writing his first work, a comparison between the legal style of the Mishnah and Biblical and Talmudic law. He also worked on a dictionary of Mishnaic (Rabbinic) Hebrew.

Geiger's friends provided him with financial assistance which enabled him to attend the University in Heidelberg, to the great disappointment of his family. His main focus was centered on the areas of philology, Syriac, Hebrew, and classics, but he also attended lectures in philosophy and archaeology. After one semester, he transferred to the University of Bonn, where he studied at the same time as Samson Raphael Hirsch. Hirsch initially formed a friendship with Geiger, and with him organized a society of Jewish students for the stated purpose of practicing homiletics, but with the deeper intention of bringing them closer to Jewish values. It was to this society that Geiger preached his first sermon (January 2, 1830). [1] In later years, he and Hirsch became bitter opponents as the leaders of two opposing Jewish movements.

At Bonn, Geiger began an intense study of Arabic and the Koran, winning a prize for his essay, written originally in Latin, and later published in German under the title Was hat Mohammed aus dem Judenthume aufgenommen? [1] [2] [3] ("What did Mohammed take from Judaism?"). The essay earned Geiger a doctorate at the University of Marburg. It demonstrated that large parts of the Koran were taken from, or based on, rabbinic literature. This book was Geiger's first step in a much larger intellectual project. Geiger sought to demonstrate Judaism's central influence on Christianity and Islam. He believed that neither movement possessed religious originality, but were simply a vehicle to transmit the Jewish monotheistic belief to the pagan world.

Geiger, c. 1840 YoungGeiger.png
Geiger, c.1840

At this time, no university professorships were available in Germany to Jews; so, Geiger was forced to seek a position as rabbi. He found a position in the Jewish community of Wiesbaden (1832–1837). There, he continued his academic publications primarily through the scholarly journals he founded and edited, including Wissenschaftliche Zeitschrift für jüdische Theologie (1835–1839) and Jüdische Zeitschrift für Wissenschaft und Leben (1862–1875). [3] His journals became important vehicles in their day for publishing Jewish scholarship, chiefly historical and theological studies, as well as a discussion of contemporary events. [2]

By that time, Geiger had begun his program of religious reforms, chiefly in the synagogue liturgy. For example, he abolished the prayers of mourning for the Temple, believing that since Jews were German citizens, such prayers would appear to be disloyal to the ruling power and could possibly spark anti-Semitism. Geiger was the driving force in convening several synods of reform-minded rabbis with the intention of formulating a program of progressive Judaism. However, unlike Samuel Holdheim, he did not want to create a separate community. Rather, his goal was to change Judaism from within. [4]

Reformer

Abraham Geiger by Lesser Ury, c. 1905 Ludwig Geiger.jpg
Abraham Geiger by Lesser Ury, c.1905

In the Germany of the 19th century, Geiger and Samuel Holdheim, along with Israel Jacobson and Leopold Zunz, stood out as the founding fathers of Reform Judaism. Geiger was a more moderate and scholarly reformer, seeking to found this new branch of Judaism on the scientific study of history, without assuming that any Jewish text was divinely written.

Geiger was not only a scholar and researcher commenting on important subjects and characters in Jewish history – he was also a rabbi responsible for much of the reform doctrine of the mid-19th century. He contributed much of the character to the reform movement that remains today. Reform historian Michael A. Meyer has stated that, if any one person can be called the founder of Reform Judaism, it must be Geiger.

Much of Geiger's writing has been translated into English from the original German. There have been many biographical and research texts about him, such as the work Abraham Geiger and the Jewish Jesus by Susannah Heschel (1998), which chronicles Geiger's radical contention that the "New Testament" illustrates Jesus was a Pharisee teaching Judaism.

Some of Geiger's studies are included in The Origins of The Koran: Classic Essays on Islam's Holy Book edited by Ibn Warraq. Other works are Judaism and Islam (1833), and An Appeal to My Community (1842).

Criticism

Samson Raphael Hirsch devoted a good many issues of his journal Jeschurun to criticizing Geiger's reform stance (published in English as Hirsch, Collected Writings).

Some critics also attacked Geiger's opposition to a Jewish national identity; most notably, he was criticized when he refused to intervene during the Damascus affair, a blood libel, in 1840. However, Jewish historian Steven Bayme has concluded that Geiger had actually vigorously protested on humanitarian grounds. [5]

Geiger and Orthodox, Conservative, and Reform Judaism

Geiger's rejection of Orthodox Judaism

To Geiger, Judaism was unique because of its monotheism and ethics. He began to identify less with the "rigidity of Talmudic legalism, developed over centuries of ghettoization inflicted by Christian Intolerance ... in medieval Christendom", [3] that defined and confined the existence of Orthodox Judaism in the 19th century in Germany. He believed that, "the Torah, as well as the Talmud, should be studied critically and from the point of view of the historian, that of evolution [and] development". [1] As Geiger grew into his adolescence and young adulthood, he began to establish a more liberal approach to, and understanding of, Judaism than his traditional Orthodox Jewish background dictated. He thus rejected Orthodox Jewish tradition in favor of a liberal outlook.

Conservative Judaism's rejection of Geiger

In 1837, Geiger arranged a meeting of reform-minded rabbis in Wiesbaden for the purpose of discussing measures of concern to Judaism, [1] and continued to be a leader of liberal German rabbinical thought through 1846. When he was nominated as a finalist for the position of Chief Rabbi in Breslau in 1838, it ignited a heated controversy between conservative and liberal factions within the Jewish community. Orthodox factions accused Geiger of being a Karaite or Sadducee, and therefore prevented him from being appointed Chief Rabbi. In 1840, however, the Orthodox Rabbi of Breslau died, leading to the secession of the Orthodox faction and the appointment of Geiger as Chief Rabbi. [3]

Throughout his time in Breslau as Chief Rabbi and after, the Positive-Historical School of Rabbi Zecharias Frankel continued to reject Geiger's philosophies. In 1841, he and Frankel clashed at the second Hamburg Temple dispute. When the Jewish Theological Seminary was founded there in 1854, thanks in part to Geiger's efforts, he was not appointed to its faculty, though he had long been at the forefront of attempts to establish a faculty of Jewish theology. More conservatives regarded Geiger's theological stance as too liberal. Therefore, in 1863, Geiger left Breslau to become a Rabbi of liberal communities in Frankfurt and, later, Berlin. "Ultimately, in 1871, he was appointed to the faculty of the newly founded Reform rabbinical college in Berlin, Hochschule für die Wissenschaft des Judentums, where he spent his final years." [3]

A new approach to Reform Judaism

Initially, Reform Judaism grew out of some Jews being uninterested in the "strict observances required of Orthodoxy", and an attempt to alter the appearance and ritual of Judaism to mimic German Protestantism. Geiger, however, turned to a more "coherent ideological framework to justify innovations in the liturgy and religious practice". [3] Geiger argued that, "Reform Judaism was not a rejection of earlier Judaism, but a recovery of the Pharisaic halakhic tradition, which is nothing other than the principle of continual further development in accord with the times, the principle of not being slaves to the letter of the Bible, but rather to witness over and over its spirit and its authentic faith-consciousness." [3]

See also

Related Research Articles

<span class="mw-page-title-main">Abraham Joshua Heschel</span> Polish-American Conservative Judaism Rabbi

Abraham Joshua Heschel was a Polish-American rabbi and one of the leading Jewish theologians and Jewish philosophers of the 20th century. Heschel, a professor of Jewish mysticism at the Jewish Theological Seminary of America, authored a number of widely read books on Jewish philosophy and was a leader in the civil rights movement.

<span class="mw-page-title-main">Conservative Judaism</span> Movement of Rabbinical Judaism

Conservative Judaism, also known as Masorti Judaism, is a Jewish religious movement that regards the authority of Jewish law and tradition as emanating primarily from the assent of the people through the generations, more than from divine revelation. It therefore views Jewish law, or Halakha, as both binding and subject to historical development. The conservative rabbinate employs modern historical-critical research, rather than only traditional methods and sources, and lends great weight to its constituency, when determining its stance on matters of practice. The movement considers its approach as the authentic and most appropriate continuation of Halakhic discourse, maintaining both fealty to received forms and flexibility in their interpretation. It also eschews strict theological definitions, lacking a consensus in matters of faith and allowing great pluralism.

<span class="mw-page-title-main">Reform Judaism</span> Denomination of Judaism

Reform Judaism, also known as Liberal Judaism or Progressive Judaism, is a major Jewish denomination that emphasizes the evolving nature of Judaism, the superiority of its ethical aspects to its ceremonial ones, and belief in a continuous revelation which is closely intertwined with human reason and not limited to the Theophany at Mount Sinai. A highly liberal strand of Judaism, it is characterized by little stress on ritual and personal observance, regarding Jewish law as non-binding and the individual Jew as autonomous, and by a great openness to external influences and progressive values.

<span class="mw-page-title-main">Leopold Zunz</span> German Reform Rabbi (1794–1886)

Leopold Zunz was the founder of academic Judaic Studies, the critical investigation of Jewish literature, hymnology and ritual. Zunz's historical investigations and contemporary writings had an important influence on contemporary Judaism.

<span class="mw-page-title-main">Zecharias Frankel</span> Bohemian-German rabbi and historian (1801–1875)

Zecharias Frankel, also known as Zacharias Frankel was a Bohemian-German rabbi and a historian who studied the historical development of Judaism. He was born in Prague and died in Breslau. He was the founder and the most eminent member of the school of positive-historical Judaism, which advocates freedom of research while upholding the authority of traditional Jewish belief and practice. This school of thought was the intellectual progenitor of Conservative Judaism.

<span class="mw-page-title-main">Samuel Holdheim</span> German rabbi and author (1806-1860)

Samuel Holdheim was a German rabbi and author, and one of the more extreme leaders of the early Reform Movement in Judaism. A pioneer in modern Jewish homiletics, he was often at odds with the Orthodox community.

Liberal Judaism is one of the two WUPJ-affiliated denominations in the United Kingdom founded by Claude Montefiore. It is smaller and more radical in comparison with the other one, the Movement for Reform Judaism. It is considered ideologically closer to American Reform Judaism than it is to the British Reform movement. As of 2010 it was the fourth largest Jewish religious group in Britain, with 8.7% of synagogue-member households.

<span class="mw-page-title-main">Azriel Hildesheimer</span> German Orthodox rabbi (1820–1899)

Azriel Hildesheimer was a German rabbi and leader of Orthodox Judaism. He is regarded as a pioneering moderniser of Orthodox Judaism in Germany and as a founder of Modern Orthodox Judaism.

<span class="mw-page-title-main">Union of Progressive Jews in Germany</span>

The Union progressiver Juden in Deutschland is a "Körperschaft des öffentlichen Rechts", a publicly chartered association, founded in 1997 as the congregational arm of Liberal Judaism in Germany. It is headed by Irith Michelsohn and has around 5,200 members. It is an affiliate of the World Union for Progressive Judaism. Rabbi Walter Homolka was former President and was also the most senior rabbinic figure associated with the UPJ, and the Abraham-Geiger-Kolleg serves as rabbinical seminary since 1999.

<span class="mw-page-title-main">Heinrich Graetz</span> Prussian Jewish historian (1817–1891)

Heinrich Graetz was a German exegete and one of the first historians to write a comprehensive history of the Jewish people from a Jewish perspective.

"Wissenschaft des Judentums" refers to a nineteenth-century movement premised on the critical investigation of Jewish literature and culture, including rabbinic literature, to analyze the origins of Jewish traditions.

<span class="mw-page-title-main">Hochschule für die Wissenschaft des Judentums</span> Jewish Studies Research Center and Rabbinical Seminary in Berlin

Hochschule für die Wissenschaft des Judentums, or Higher Institute for Jewish Studies, was a rabbinical seminary established in Berlin in 1872 and closed down by the Nazi government of Germany in 1942. Upon the order of the government, the name was officially changed to Lehranstalt für die Wissenschaft des Judentums.

Jakob Guttmann was a German-Jewish philosopher of religion (Religionsphilosoph) and rabbi. He officiated as chief rabbi of the Land rabbinate of Hildesheim between 1874 and 1892. Thereafter he served as rabbi in Breslau until his death.

Julius Guttmann, born Yitzchak Guttmann, was a German-born rabbi, Jewish theologian, and philosopher of religion.

Abraham Geiger College is a rabbinic seminary at the University of Potsdam in Potsdam, Germany, founded in 1999 and named after Abraham Geiger, a rabbi and scholar.

<i>Allgemeine Zeitung des Judentums</i>

Allgemeine Zeitung des Judentums was a Jewish German magazine devoted to Jewish interests, founded in 1837 by Ludwig Philippson (1811–89), published first in Leipzig and later in Berlin. In 1860 it had a circulation of approximately 1,500. It was read not only in Germany, Austria, and the Netherlands but also in Eastern Europe, and continued to appear until 1922.

Susannah Heschel is an American scholar and professor of Jewish studies at Dartmouth College. The author and editor of numerous books and articles, she is a Guggenheim Fellow. Heschel's scholarship focuses on Jewish and Christian interactions in Germany during the nineteenth and twentieth centuries.

Monatsschrift für die Geschichte und Wissenschaft des Judenthums was a monthly journal devoted to the Science of Judaism. It was founded by Zecharias Frankel in Dresden in 1851, following the suppression of Zeitschrift für die Religiösen Interessen des Judenthums in 1846. It was published in Germany for 83 years between 1851 and 1939 In time, it became the leading journal in the Jewish academic world.

<span class="mw-page-title-main">Hamburg Temple disputes</span>

The Hamburg Temple disputes were the two controversies which erupted around the Israelite Temple in Hamburg, the first permanent Reform synagogue, which elicited fierce protests from Orthodox rabbis. The events were a milestone in the coalescence of both modern perceptions of Judaism. The primary occurred between 1818 and 1821, and the latter from 1841 to 1842.

<span class="mw-page-title-main">Heinemann Vogelstein</span>

Heinemann Vogelstein was a German rabbi and leader of Reform Judaism in Germany.

References

Geiger's works

(translated as Judaism and Islam: A Prize Essay, F. M. Young, 1896).
(translated as Judaism and its history: in 2 parts, Lanham [u.a.]: Univ. Press of America, 1985. ISBN   0-8191-4491-6).

Secondary literature

Footnotes

  1. 1 2 3 4 Singer & Hirsch 1906.
  2. 1 2 Abrahams 1911.
  3. 1 2 3 4 5 6 7 Heschel 2007.
  4. Meyer, Michael A. Response to Modernity: A History of the Reform Movement in Judaism. Oxford: Oxford University Press, 1988, p. 90, 419 (footnote #109). Conclusions based on published correspondence between Abraham Geiger and a close friend, Joseph Derenbourg.
  5. Bayme, S. (1997). Understanding Jewish History: Texts and Commentaries. Ktav Publishing House, Incorporated. p. 282. ISBN   978-0-88125-554-6 . Retrieved 2023-08-28.

Attribution