Fruhauf's account of the synagogue organ's development and controversy reveals a compelling new dimension to the history of changing Jewish identities and practices during the development of Reform Judaism from the Haskalah
Moses Mendelssohn (September 6, 1729 -- January 4, 1786) was a Jewish thinker largely associated with Haskalah
(Jewish Enlightenment) and with ideas to do with Jewish assimilation.
Briefly, the contemporary debate over faith versus reason, which was central to the Haskalah
, the Jewish Enlightenment, originated in 1782, when Naphtali Herz Wessely (1725-1805) published his program of educational reform for European Jews.
First Modern Hebrew novelist and one of the leaders of the Haskalah
Movement in Eastern Europe.
By the late nineteenth century, increasing numbers of Jewish women in Russia were maskilot [sympathetic with the Haskalah
, the modern Jewish Enlightenment movement of the late nineteenth century], literate in the Russian language, educated in secular schools, with access to published matter that exposed them to modern philosophy, politics, and literature.
Jewish memory, embodied and carried forward in these vehicles, most particularly between the fall of the Second Temple and the Haskalah
(or Jewish Enlightenment) of the eighteenth century, was not synonymous with Jewish historical writing, which had virtually no presence throughout that long period.
century that the Haskalah
movement begins to advocate for, among other
Zierler studies early Hebrew female writers, starting with Rachel Morpurgo and others of the Haskalah
period, through early Zionist women writers such as Yocheved Bat Miriam and Rachel, to writers from the Israeli era such as Leah Goldberg and Zelda.
A Woman's Voice: Sarah Foner, Hebrew Author of the Haskalah
Just as English theater became progressively secularized in the Renaissance, the Enlightenment (the Haskalah
to Jews) found Jews broadening their horizons of reading to include works that made reference to all of Europe and the rest of civilization.
My father offered an ironic modification of the saying from the Jewish Haskalah
about being at home a Jew and on the street a person: "At home a person and on the street a Jew.
This Jewish enlightenment (called the Haskalah
, Hebrew for "knowledge" or "education") led to the notion of a Jewish identity that was not based exclusively upon religion, and thus eventually created the conditions that would allow a self-conscious secular Judaism to resolve the paradox for which Spinoza had no solution.