This is the first of a series of posts on the relationship of Judaism to secular society and secular knowledge. I had previously mentioned the Seridei Aish's view that the Mussar Movement was a frum enlightenment which I understood literally. Dr. Marc Shapiro corrected me and said that I can not take this literally. Apparently the Seridei Aish simply meant it was enlightenment - but only in the spiritual sense and was never meant to include the issue of secular knowledge or tikun olam. However no one else seems to have characterized the Mussar Movement as frum haskala. Dr. Shapiro said he would send me a letter from the Seridei Aish that discusses the issue more fully.
However once on the topic - since it is the issue today with Rabbi Lipman and his attempt to bring the chareidi society into the modern secular world with compulsory secular studies in high school, compulsory draft and in general a compulsory interaction with the secular world - I thought it would be of value to explore the historic lessons of the traditional Orthodox world dealing with the secular world. The issues facing Israeli Chareidim now were faced by the Jewish community beginning with the end of the 17th century when the secular enlightenment occurred together with emancipation from the ghetto - and continued to the present day.
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Paul Johnson (A History of the Jews page 298-299): Although the haskalah was a specific episode in Jewish history, and the maskil or enlightened Jew is a special type peculiar to Judaism, the Jewish enlightenment is nevertheless part of the general European enlightenment. But it is, more particularly, linked to the enlightenment in Germany, and this for a very good reason. The movement in both France and Germany was concerned to examine and readjust man's attitude to God. But whereas in France its tendency was to repudiate or downgrade God, and tame religion, in Germany it sought genuinely to reach a new understanding of and accommodation with the religious spirit in man. The French enlightenment was brilliant but fundamentally frivolous; the German was serious, sincere and creative. Hence it was to the German version that enlightened Jews felt attracted, which influenced them most, and to which they in turn made a substantial contribution. For perhaps the first time Jews in Germany began to feel a distinct affinity with German culture, and thus sowed in their hearts the seeds of a monstrous delusion.
To intellectuals in Christian society, the question posed by the enlightenment was really: how large a part, if any, should God play in an increasingly secular culture? To Jews, the question was rather what part, if any, should secular knowledge play in the culture of God. They were still enfolded in the medieval vision of a total religious society. It is true that Maimonides had argued strongly in favour of admitting secular science and had demonstrated how completely it could be reconciled to the Torah. But his argument had failed to convince most Jews. Even a relatively moderate man like the Maharal of Prague had attacked Rossi precisely for bringing secular criteria to bear on religious matters. A few Jews, for instance attended medical school in Padua. But they turned their back on the world outside the Torah the moment they re-entered the ghetto in the evening, as indeed did Jewish men of business. Of course many went out into the world never to return; but that had always happened. What the awesome example of Spinoza had shown, to the satisfaction of most Jews, was that a man could not drink at the well of gentile knowledge without deadly risk of poisoning his Judaic life. The ghetto remained not merely a social but an intellectual universe on its own. By the mid-eighteenth century the results were pitifully apparent to all. As long ago as the Tortosa dispute, early in the fifteenth century the Jewish intelligentsia had been made to seem backward and obscurantist. Now, more than 300 years later, the Jews appeared to educated Christians - or even uneducated ones - figures of contempt and derision dressed in funny clothes, imprisoned in ludicrous superstition, as remote and isolated from modern society as one of their lost tribes. The gentiles knew nothing, and cared less about Jewish scholarship. Like the ancient Greeks before them, they were not even aware it existed. For Christian Europe there had always been a 'Jewish problem'. In the Middle Ages it had been: how to prevent this subversive minority from contaminating religious truth, and social order? No fear of that now. For gentile intellectuals, at least the problem was now rather: how, in common humanity, to rescue this pathetic people from their ignorance and darkness
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