Azriel Hildesheimer

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Photograph of Azriel Hildesheimer.

Israel Azriel Hildesheimer (May 20, 1820 – July 12, 1899) was a German rabbi and leader of Orthodox Judaism. He is regarded as a pioneering modernizer of Orthodox Judaism in Germany and as a founder of Modern Orthodox Judaism.

1 Biography
2 Modernisation within Orthodoxy
- 2.1 Comparison with Samson Raphael Hirsch
- 2.2 Orthodox Opposition
3 Writings
4 See also
5 External links and references

[edit] Biography

Hildesheimer was born in Halberstadt, the son of Rabbi Löb Glee Hildesheimer, native of Hildesheim,a small town near Hanover.

He attended the "Hasharat Zwi" school in Halberstadt, and, from age seventeen, the Yeshiva of Rabbi Jacob Ettlinger in Altona. The Chacham Isaac Bernays was one of his teachers and his model as a preacher. While studying rabbinic literature Hildesheimer also studied classical languages. In 1840 he returned to Halberstadt, took his diploma at the Dom gymnasium, and entered the University of Berlin; he became a disciple of the dominant Hegelian school. He studied Semitic languages and mathematics, and continued his study in Talmud. In 1842 he went to Halle and continued his studies under Gesenius and Roediger (Ph.D. 1844, his dissertation being "Ueber die Rechte Art der Bibelinterpretation"). Hildesheimer then returned to Halberstadt, where he married Henrietta Hirsch.

In 1851 he became Rabbi of Eisenstadt (Kis Marton), Hungary (now located in Austria). His first notable act there was to found a parochial school, in which correct German was used, and in which modern principles of pedagogy were adopted, in teaching Jewish as well as secular subjects. Hildesheimer initially introduced limited secular studies in the Jewish elementary school. The older students received a secular education as well, but with a focus on mathematics and other subjects that would enhance their understanding of gemara.

Next, Hildesheimer established a rabbinical school, which within a few years attracted a large number of pupils. (After beginning with six students in 1851, the yeshiva had 128 students in 1868, including one from the United States.) His son, Hirsch Hildesheimer, was a professor at the rabbinical seminary. Hildesheimer’s seminary was the only institution under Orthodox auspices in which students were required to have a significant secular education before they were admitted. It was expected that they would also continue their general education at the university level. Also unusual in the yeshiva was that time was set aside for studying Tanach and the Hebrew language.

In Berlin at that time the Orthodox minority, constituting about 200 families, were dissatisfied with the appointment of Abraham Geiger, a liberal Reform Jew, as Rabbi, and were thus in search of an Orthodox rabbi of standing who would represent them. Their choice fell upon Hildesheimer. He went to Berlin in 1869 as rabbi and director of the Beth midrash. He soon established a religious school and a yeshiva (rabbinical seminary), which thirty former pupils of his at once entered; Hildesheimer thus became the real intellectual founder and leader of the community Adath Yisrael.

Aided by Mayer Lehmann, the editor of Israelit in Mainz, Hildesheimer "exerted his whole energy" in the fight against Reform Judaism. In 1861 he took his stand against Abraham Geiger by criticizing Geiger's, "Notwendigkeit und Mass ciner Reform des Jüdischen Gottesdienstes" (Mayence, 1861). (In fact, as early as 1847 - as the representative of the communities in the Magdeburg district - he had energetically opposed the Reform attempts of Ludwig Philippson.) It is evident, however, that Hildesheimer, who would listen to no compromise, in fact widened the gap between the Reform and the Orthodox Jews of Germany.

Hildesheimer was "simple in his habits and fearless"; he had an unusual capacity for work; and his great Talmudic learning was joined to practical administrative ability. He was financially independent, and never accepted remuneration for his rabbinical activity. He was frequently engaged in philanthropic activities connected with his own congregation, but additionally, "no labor was too great and no journey too long for him" in the service of the poor and needy in Germany, Austria, Russia, and even in Abyssinia and Persia, so that he came to be known as the "international schnorrer". Hildesheimer also took a special interest in the welfare of the Jews of Palestine. In 1860, when the missionary society of Palestine provided seventy free dwellings for homeless Jews, Hildesheimer himself built houses in Jerusalem for the free use of Jewish pilgrims and for the poor.

Hildesheimer died in Berlin on July 12, 1899.

[edit] Modernisation within Orthodoxy

Along with Samson Raphael Hirsch, Hildesheimer is regarded as a pioneering "Moderniser" of Orthodox Judaism in Germany. Both were insistent that for Orthodox Jews living in the west, there was no possibility to segregate oneself behind ghetto walls. On the contrary, modern Jewish education must teach Jews how best to confront and deal with modernity in all of its aspects [1].

His firm conviction that traditional Judaism need have no fear of the light of European culture determined his attitude and his activity in Hungary and Germany from the start, and gave him a definite aim. In an address delivered at his rabbinical seminary and defining his position he said:

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Unconditional agreement with the culture of the present day; harmony between Judaism and science; but also unconditional steadfastness in the faith and traditions of Judaism: these constitute the program of the New Community, the standard round which gather the Israelites of Berlin who are faithful to the Law.

He thus undertook a variety of actions which render him a "modern" activist and institution-builder. The most important of these, as discussed above, are:

Jewish education for males and females which included both religious and secular studies.
The seminary which incorporated not only secular studies but academic scholarship.
Maintaining traditional Jewish attachments to the Land of Israel and working with the non-Orthodox on its behalf.
Working with communal leaders, even non-Orthodox ones, on issues that affected the community, such as anti-Semitism and ritual slaughtering.

[edit] Comparison with Samson Raphael Hirsch

There are those who would claim both Hirsch and Hildesheimer as indirect philosophical founders of Modern Orthodox Judaism; in fact, of the two, Hildesheimer is more likely classifiable as such.

It is true that Hirsch's Torah im Derech Eretz - a philosophy of Orthodox Judaism which formalises a relationship between traditionally observant Judaism and the modern world -bears a superficial resemblance to today's Modern Orthodox Judaism. However, a deeper investigation shows Hirsch's philosophy (Judaism as the sole source of truth by which to judge modernity), at odds with the Modern Orthodox philosophy (two co-existing ideas - Judaism and modernity). Hirsch also separated himself and his community from the Conservative and Reform Jewish community and was, at best, unsympathetic to Zionist efforts. By contrast, Hildesheimer set the pattern for Modern Orthodox activism and institutions, and was noted for not being a sectarian, as was Hirsch.

Although Hildesheimer was noted as having these similarities to Modern Orthodox Judaism, it is noteworthy that his philosophy concerning education was even less similar than was Hirsch's. Hildesheimer advocated secular studies only as an aside to, but clearly not synthesized with, Torah, and to some extent as a concession to the needs of the day.

[edit] Orthodox Opposition

The introduction into the Eisenstadt School of modern methods of education and of secular learning was resented by the Orthodox. (Hildesheimer's "liberal tendencies and sympathy with modern culture" soon changed this resentment "to positive antipathy".) Eventually his Yeshiva was denounced before the representatives of the government at Oedenburg, the result being that the government ordered the school closed within twenty-four hours and the pupils removed from the city. Soon afterward, however (1858), Hildesheimer succeeded in obtaining state recognition for the Yeshiva. Interestingly, the Yeshiva also had opponents on the left: Reform saw it as a threat because its graduates would be equipped to defend Orthodoxy against Reform's inroads. About 1860, Akiva Joseph, a Hasidic leader, placed Hildesheimer under a ban as "not truly a sincere Jew" ("emessdiger Jüd"). Hildesheimer, however, seems to have cared little for the ban.

At the Hungarian Jewish Congress of December 14, 1868, Hildesheimer at first endeavored to associate himself with the existing Orthodox party. When the impossibility of this union became evident, he formed a separate group, with thirty-five followers, which has been described as "Cultured Orthodox". In the Hungarian Jewish Congress held at Budapest in 1869 he defined this party as representing a "faithful adherence to traditional teachings combined with an effective effort to keep in touch with the spirit of progress".

[edit] Writings

In 1876 Hildesheimer celebrated the twenty-fifth anniversary of his ministry; on the celebration of his seventieth birthday, in 1890, his friends and pupils published a literary "Jubelschrift" (Berlin, 1890). He contributed articles to other Journals and Newspapers: the "Jüdische Presse," to "Ha-Lebanon", to "He-Chalutz", to "Archives Israélites". His son, Hirsch was editor of the "Jüdische Presse".

Hildesheimer's other writings include:

"Materialien zur Beurtheilung der Septuaginta," in "Orient, Lit." 1848, Nos. 30 et seq.;
"Die Epitaphien der Grabsteine auf dem Hiesigen [of Halberstadt] Jüdischen Friedhofe," 1846;
"Verwaltung der Jüdischen Gemeinde Halberstadt," 1849;
"Offener Brief an den Redakteur des Ben Chananja," Vienna, 1858;
"Minchah Tehorah," Presburg, 1860;
"Halakhot Gedoloth nach der Handschrift der Vaticana," Berlin, 1888.
"Hukkat HaPesach"