Such was the man who led the crusade against the converts to Hasidism. But even he could not stem the current. In their despair, the Lithuanian Jews turned to their coreligionists in Germany, and implored their assistance in eradicating, or at least suppressing, the threatened invasion. The great learning and literary ability of the "divine philosopher, Rabbi Moses ben Menahem" (Mendelssohn, 1729-1786), were appealed to for help. Not a stone was left unturned to crush the new sect (kat), so called. Volumes of the Toledot Ya'akob Yosef, in which Rabbi Jacob Joseph of Polonnoy set forth the principles of the Besht, were burnt in the market-place in Vilna. Intermarriage, social intercourse of any kind, was prohibited between Hasidim and Mitnaggedim. In Vilna, Grodno, Brest, Slutsk, Minsk, Pinsk, etc., the ban was hurled against the dissenters by the most prominent rabbis. Israel was divided into two hostile camps.[20] But soon everything was changed. Hasidim and Mitnaggedim discovered that while they were fighting each other, a common enemy was undermining the ground on which they stood. The Haskalah was steadily drawing recruits from both, and it threatened ultimately to become more dangerous to both than they were to each other.
From the South had come the impulse of religious revivalism through the followers of the Besht, and the North was showing signs of awakening through the reforms of the Gaon. At the same time a ray of enlightenment from the West pierced through the night. To make the regeneration of Slavonic Judaism complete, the element of estheticism had to be added to emotionalism and reason. From the warm South came Besht, from the studious North Hagra, and Rambman (Mendelssohn) made his appearance from the enlightened West. The triumvirate was complete.
Not that Mendelssohn ever visited or resided in Russo-Poland. But the gentle, cultured little savant of Berlin, with whose lips, Carlyle tells us, Socrates spoke like Socrates in German as in no other modern language, "for his own character was Socratic," was at no period of his life wholly cut off from influencing Slavonic Jews and from being influenced by them. As a lad Mendelssohn was instructed by Israel Moses Halevi of Zamoscz (ab. 1700-1772). This teacher of his, who is credited with several inventions, and of whom Lessing says, in a letter to Mendelssohn, that he was "one of the first to arouse a love for science in the hearts of Jews," imbued him with love for philosophy. When Mendelssohn emerged from obscurity, and, despite ill-health and ignorance, attained culture and breeding, his associate, who was with him the most important factor in German Haskalah, was the renowned Naphtali, or Hartwig, Wessely, whose grandfather Joseph Reis had been among the fugitives from the Cossack massacres in 1648. And when he became famous, and took his place among the greatest of his age, he still sought diversion and instruction among the Slavonian Jews, and boasted of being a descendant of one of them, Moses Isserles of Cracow. As formerly with the Talmud, the Haskalah seemed, at the time of Mendelssohn, to be moving from the East westward, through the agency of the Slavonic Jews pouring perennially into Germany. Positions, from the lowly melammed's to the honorable chief rabbi's in prominent communities, were filled almost exclusively by them. The cause of Judaism seems to have been entrusted to them. Ezekiel Landau, whose tactful intercession helped greatly to establish peace between the Emden-Eybeschütz factions, was rabbi of Prague for almost forty years (1755-1793); the equally prominent, but at first somewhat less liberal Phinehas Horowitz was rabbi and dean in Frankfort-on-the-Main for over thirty years (1771-1805); his brother Shmelke, regarded as a saint, was chief rabbi of Moravia (1775). Another Horwitz, Aaron Halevi, was rabbi of Berlin, one of those who favored Mendelssohn's translation of the Pentateuch; while the cultured and profound Talmudist Raphael Hakohen, whose grandson, Gabriel Riesser, became the greatest champion of Jewish emancipation Germany has yet produced, was offered the rabbinate of Berlin (1771). He declined the post, and finally became chief rabbi (1776-1803) of the united congregations of Altona, Hamburg, and Wandsbeck. It is also recorded that Samuel ben Avigdor, the last rabbi of Vilna, held the rabbinate of Königsberg,[21] and there certainly must have been many more who, because of their inferior positions, cannot be so easily traced. Besides, Germany, as we have seen, was the common fatherland of the greater part of both Slavonic and Teutonic Jews. It never remained a terra incognita to the former for any length of time. Its proximity to Russia, the business relations between the Jews of the two countries, intermarriage, and, with a few insignificant exceptions, the identity of language, made the Jews of both countries come into closer contact than was possible with any other Jews. For the studious, Germany possessed the attraction which the "land of universities" exerts upon seekers after knowledge the world over. To whom, indeed, could the profound and abstruse speculations of Leibnitz and Kant make a stronger appeal than to the Jew who had been initiated into metaphysical abstractions from his very childhood? It is no wonder, then, that immigration from Russo-Poland into Germany was constantly on the increase, until, under Alexander II, the advancement of Russian civilization put a stop in a measure to these roamings, to be resumed under Alexander III and Nicholas II.
The Russo-Polish youth, therefore, found himself quite at home in the country of Mendelssohn, and thither, in case of necessity, he would go. In the eleventh century Jews had gone from Germany to Poland. In the eighteenth they retraced their steps from Poland to Germany. Outnumbering by far those who went there from choice or by invitation, were those compelled to go in search of a livelihood. "When I reached the age of twenty, peaceful and comfortable in my father's house, I began to hope that henceforth I should pursue my studies uninterrupted. But all at once my father lost his fortune, and I was forced to go somewhere to provide for myself. So I became a melammed in Berlin." This piece of autobiography in the preface to a Talmudic treatise by Reuben of Zamoscz might have been written by many others, too. But there were also the goodly number led thither by thirst for knowledge, whose remarkable abilities attracted the admiration of Jew and Gentile alike. Wessely the poet and Linda the mathematician more than once expressed surprise at the amount of learning many of the poor immigrants were found to possess.[22]
Among these immigrants were two who may justly be regarded as the conducting medium through which the Haskalah currents were transmitted from Germany to Russo-Poland: Solomon Dubno, the indefatigable laborer in the province of Jewish science, and Solomon Maimon, the brilliant but unfortunate philosopher, both of them teachers in the house of Mendelssohn.
Solomon Dubno (1738-1813) was all his life a bee in search of flowers, to turn their sweetness into honey. Having exhausted the knowledge of his Volhynian instructors, he went to Galicia, where he became proficient in Hebrew grammar and Biblical exegesis. Thence, attracted by its rich collection of books, he left for Amsterdam, where he spent five years in study and research. Finally he settled in Berlin, and earned a livelihood by teaching among others the children of Mendelssohn. The gentle disposition and profound learning of the Polish emigrant made a favorable impression on the Berlin sage, who invited him to participate in his translation of the Bible, which revolutionized the Judaism of the nineteenth century more than the Septuagint that of the first century. The result was the Biur (commentary), which he, together with his countryman, Aaron Yaroslav, also a teacher, wrote on several books of the Bible. Comparatively few of Dubno's works have been published, but judging from such as are known we may safely pronounce him a master of the Massorah and a scholar of unusual attainments. Of his poems Delitzsch says that they are "in the truest sense Hebrew in expression, Biblical in imagery and subject-matter, medieval in rhyme and rhythm, and in general genuinely Jewish in manner of treatment,"—laudation which this exacting critic bestowed on no other Hebrew poet of his time. It was mainly through the endeavors of Dubno that Mendelssohn's Pentateuch, later regarded with suspicion, was everywhere bought and studied eagerly.[23]
One better known to the outside world than Dubno, and who has engraved his name forever on the history of theology and philosophy, was Solomon Maimon (Nieszvicz, Lithuania, 1754—Niedersiegersdorf, Silesia, 1800). In his famous autobiography is mirrored the lot of hundreds of his countrymen who, like him, left their homes and hearths, their nearest and dearest, and led a wretched and miserable existence, all because they were anxious to be ma'amike be-hakmah ("delvers in knowledge"), as he himself might have said, and avail themselves of the opportunities for acquiring the truth and wisdom unattainable in their own land.
But Maimon was doomed to suffer abroad even more than at home. He was one of those unfortunates whose sufferings are regarded as well-deserved. His exceptional ability was never to develop to its fullest capacity. Great injustice has been done to him, not only by the rabid orthodox, who denied him a grave in their cemetery, but even by the enlightened historian Graetz. Fortunately he left behind him his Lebensgeschichte, among the best of its kind in German literature, in which, with the frankness of a Rousseau, he described the events of his short and checkered career.[24]
From this admirable work, in which he neither hides his follies nor flaunts his talents, we learn that Maimon possessed rare virtues. His sympathy for the poor, his ready helpfulness even at the sacrifice of himself, rendered him as uncommon in moral action as in philosophic speculation. To the English reader a striking parallelism suggests itself between him and his contemporary Oliver Goldsmith. Both were afflicted with generosity above their fortunes; both had a "knack at hoping," which led frequently to their undoing; neither could subscribe easily to the "decent formalities of rigid virtue"; and, as of the latter we may also say of the former, in the language of a reviewer, "He had lights and shadows, virtues and foibles—vices you cannot call them, be you never so unkind."