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(hä'skəlä`), [Heb.,=enlightenment] Jewish movement in Europe active from the 1770s to the 1880s. Beginning in Germany in the circle of the German Jewish philosopher Moses Mendelssohn and spreading to Galicia and Russia, the Haskalah called for increased secularization of Jewish life through secular learning, a concern for esthetics, and linguistic assimilation (especially in Germany), all in the cause of speeding Jewish emancipation. The proponents of the Haskalah (maskilim) established schools and published periodicals and other works. By publishing in Hebrew, they contributed to the revival of the language.


See J. Katz, Tradition and Crisis (1961).

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References in periodicals archive ?
The hope, too, among the maskilim was that, endowed with authority, reformed rabbis could win the struggle against the Orthodox leadership.
of Central Florida) traces the work of those known as "Maskilim" against the context of the non-Judaic enlightenment in France and elsewhere near the time, and notes the unique feature of Maskala, including a revival of the study of the Hebrew language.
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. They established not only a cultural circle but also a maskilic synagogue called Tohoras ha-Koydesh (The Purification of Holiness), the services of which aimed to free the liturgy from folk usages that had, in their view, gradually debased it.
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.
The `wise' (maskilim) become `righteous' (11:33) or `doers of good' (112:10, cf 12:2).
Graetz provides an engrossing account of the milieu and ideas of the maskilim, progressive Jews inspired by Enlightenment thinking to work towards a renewal and modernization of Judaism.
Not only did it challenge the customs of the Yiddish community; it created the grounds for voluntary "Russification" ("Russianization" perhaps being a less loaded term) among its followers (the maskilim).
While in Berlin he frequented the enlightened Jewish intellectuals known as the "maskilim", the "understanding ones", and made several contributions to the their Hebrew journal, Ha-Meassef (The Collector).
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.