This perception primed German Jews to embrace the Haskalah and the maskilim
, (21) while Jewish emancipation and embourgeoisement laid the path for an emerging German-Jewish identity rooted in Bildung.
The hope, too, among the maskilim
was that, endowed with authority, reformed rabbis could win the struggle against the Orthodox leadership.
Die Zeitschrift war das Produkt eines Leserkreises junger Maskilim
in Konigsberg, die 1783 das erste jUdische Journal grUndeten.
To attribute to a culturally privileged woman like Morpurgo, coming from a family of maskilim
and scholars and fully literate in Hebrew language and traditional sources, concerns that are universal--in addition to the gender specific--would be doing justice to the depth of her poetry as well as to the general environment she grew up in.
There, he enthusiastically pursued his own secular education, sharing wholeheartedly in the work of other Vilna maskilim
He claimed that the eighteenth-century maskilim
created the myth of Jewish powerlessness in order to assimilate into their host cultures.
One is also reminded, with Israel Bartal, that the maskilim
(the intellectuals who belonged to the nineteenth-century Jewish enlightenment movement) virulently attacked Hasidism on behalf of the relevance of traditional and mystical Judaism to modernity.
were a minority: the vast majority of German Jews remained untouched by their ideas.
Mendelssohn and his followers - the Maskilim
, or "enlightened ones"-set up schools that taught both secular and Jewish subjects; they disdained Yiddish, which they considered a "ghetto language," and instead promoted Hebrew as the proper vehicle for the discussion of Enlightenment ideas.
32) In the apt description by David Biale, nineteenth-century Eastern European maskilim
"believed that Jews might "negate the exile" (to use the later Zionist term) by finding a home in their European nations.
To the maskilim
, or enlightened ones, sechel meant ridding Jews of superstitions and stultifying old ways, according to Jack Kugelmass, a Jewish studies professor at the University of Florida.
What made Singer different, and left him so well suited to misreading by an American audience, is that he did not attack Jewish belief and superstition and folk culture, the way so many maskilim
did in the 19th century.