Jewish communities in Europe in the 19th century could not remain indifferent to the effects that emancipation and enlightenment had on the daily lives of their members. Some chose to reject them, while others accepted them. The latter were convinced that ghetto Judaism needed to be «reformed» so that it would fit in with a free and modern society.

The first reformers were not rabbis but businessmen. They felt the need to reshape Judaism, because through contact with Gentiles, they saw the world opening up before their eyes. A banker, Israel Jacobson, stood out among these reformers. He criticized the fact that Jewish schools did not teach secular subjects and did not prepare for any profession other than being a rabbi. He argued that German Jews should be integrated into the country as citizens.

Jacobson (1768-1828) was educated in Jewish religious schools and independently studied German literature and read Moses Mendelssohn. He mastered rabbinic literature to such an extent that the University of Helmstedt recognized him as a scholar of Judaism. In 1801, using his own resources, he founded a Jewish school in Seesen, the town where he lived. For the first time, Jewish boys and girls studied together. At that time, most girls did not receive a formal education. For Jacobson, the idea of ​​equality between men and women was very important. Not only did he begin to teach secular subjects such as arithmetic, science, and German, but he did so with such high quality that Christian parents requested that their children be admitted to Jacobson’s school. He accepted them, as he wanted Jews to live together with their Christian neighbors and vice versa. The Jewish religion was also taught at the school in a logical and orderly manner.

But in the long run, the most important effect on Judaism, was the school’s temple, dedicated in 1810, because the service that Jacobson designed was different. It was well-organized, orderly, and decorous. It was also beautiful and solemn. Jacobson criticized the disorder, length, repetition, and informality of the traditional synagogue. Jacobson shortened the service, primarily by eliminating repetition. Many prayers were translated into German so that people could understand what they were praying. He included the use of the organ and a mixed choir of men and women singing together. People were expected to arrive on time, participate in unison, and behave in a solemn and respectful manner.

He also implemented the sermon. Until that time, only a few sermons in Yiddish and Hebrew were preached before major holidays to remind congregants of a particular ritual. In the new Reform temples, sermons were held weekly and discussed the problems of each day. Since the sermons were in German, the entire congregation could understand what was being said. This new service format attracted many adults. Jacobson reshaped the practice of Judaism. He was the great reformer of reformers.

By Marcos Gojman

Bibliography: Explaining Reform Judaism by Eugene N. Borowitz and Naomi Patz, and other sources.