“Hechadash assur min haTorah, bchol makom” means: “The new is prohibited by the Torah in all places.” This rule, found in Mishnayot Masechet Orlah (3:9), refers to “new” grain that was harvested from plants that took root after the 16th of Nissan, the second day of Pesach, and which can be eaten up to a year later. One of the great rabbis of the 19th century, the Hatam Sofer, played with the words of this Mishnah rule to express his opposition to the Jewish Enlightenment and Reform movements. Instead of translating “chadash” as “new grain,” he chose to give it the meaning of “innovation.” Thus, the Hatam Sofer categorically declared that “innovation was prohibited by the Torah,” that the rules and principles of Judaism had never before changed and would never change in the future. His motto, «hadash assur min haTorah,» became the rallying cry of those Jews who opposed modernity and innovation.

The Hatam Sofer (1762–1839), whose name was Moses Schreiber, was born in Frankfurt and died in Pressburg. At the age of 19, he left his hometown following his teacher, Nathan Adler. In 1806, Sofer was appointed rabbi of Pressburg, where he remained for the rest of his life. He obtained the position due to his high reputation, acquired through his scholarship and leadership skills.

During his 33-year tenure, Sofer founded his famous yeshivah and made it the center of his struggle against the Reform movement. His outstanding qualities allowed him to become the foremost traditional religious authority of the time. He wrote 1,200 responsa, which were published after his death in six volumes. From then until today, his work has become fundamental in halachic decisions. He is considered the father of Orthodox Judaism.

He declared an all-out war against modernity. He had his best students appointed to important rabbinical positions and generally strengthened the status of the Orthodox rabbinate. He formed a united front with the Hasidim and gained the government’s trust in Orthodox Judaism. He used propaganda and even demagogic methods to achieve his goals. His actions increased division and created an irreparable gap between the Orthodox and non-Orthodox, especially in Central Europe.

Although he realized the consequences of this division, he nonetheless adopted this policy. He was convinced that the way of life of yesteryear was superior to that of his time. He opposed integrating secular subjects into his yeshiva, although he allowed the study of those necessary for learning a trade. He distanced himself from the struggle for emancipation, because seeking equality with non-Jews meant, for him, dissatisfaction with traditional life. He achieved complete acceptance of the Shulchan Aruch as the fundamental doctrine of Orthodoxy. He became the undisputed leader of Orthodox rabbis in Europe. The irony is that the Hatam Sofer, with his own responsa, himself innovated in the way Orthodox Judaism was practiced. He violated his own rule.

By Marcos Gojman

Bibliography: Articles by Michael K. Silber, Danny Geretz, Encyclopaedia Judaica, and others.