Abraham Geiger

Rabbi Abraham Geiger
Personal
Born	אַבְרָהָם גַיְיגֶר (1810-05-24)24 May 1810 Frankfurt,Grand Duchy of Frankfurt
Died	23 October 1874(1874-10-23)(aged 64) Berlin,Prussia,Germany
Religion	Judaism
Spouse	Emilie Oppenheim
Children	Robert Geiger Berthold Geiger Ludwig Geiger Jenny Geiger Ida Geiger
Parents	Aaron Yechiel Michel (Michael Lazarus) Geiger (father) Röschen Wallau (mother)
Alma mater	Heidelberg University University of Bonn
Occupation	Head of the Highschool for Jewish Studies in Berlin (1872–1874) Editor ofJüdische Zeitschrift für Wissenschaft und Leben(1862–1874)
Signature
Position	Rabbi in Breslau (nowWrocław)
Began	1840
Ended	1863
Other	Rabbi of Frankfurt am Main (1863–1870) Rabbi of Central Berlin (1870–1874)

Abraham Geiger(Hebrew:אַבְרָהָם גַיְיגֶר‎ʼAvrāhām Gayger;24 May 1810 – 23 October 1874) was a Germanrabbiand scholar who is considered the founding father ofReform Judaismand the academic field ofQuranic studies.Emphasizing Judaism's constant development through its history anduniversalisttraits, Geiger sought to re-formulate received forms and design what he regarded as a religion compliant with modern times.

Biography

As a child, Geiger started doubting the traditional understanding of Judaism when his studies in classical history seemed to contradict the biblical claims of divine authority. At the age of seventeen, he began writing his first work, a comparison between the legal style of theMishnahand Biblical andTalmudiclaw. He also worked on a dictionary of Mishnaic (Rabbinic) Hebrew.

Geiger's friends provided him with financial assistance which enabled him to attend theUniversity in Heidelberg,to the great disappointment of his family. His main focus was centered on the areas ofphilology,Syriac,Hebrew, and classics, but he also attended lectures in philosophy andarchaeology.After one semester, he transferred to theUniversity of Bonn,where he studied at the same time asSamson Raphael Hirsch.Hirsch initially formed a friendship with Geiger, and with him organized a society of Jewish students for the stated purpose of practicinghomiletics,but with the deeper intention of bringing them closer to Jewish values. It was to this society that Geiger preached his first sermon (January 2, 1830).In later years, he and Hirsch became bitter opponents as the leaders of two opposing Jewish movements.

At Bonn, Geiger began an intense study ofArabicand theKoran,winning a prize for his essay, written originally inLatin,and later published in German under the titleWas hat Mohammed aus dem Judenthume aufgenommen?( "What did Mohammed take from Judaism?" ). The essay earned Geiger a doctorate at theUniversity of Marburg.It demonstrated that large parts of the Koran were taken from, or based on, rabbinic literature. This book was Geiger's first step in a much larger intellectual project. Geiger sought to demonstrate Judaism's central influence on Christianity and Islam. He believed that neither movement possessed religious originality, but were simply a vehicle to transmit the Jewishmonotheisticbelief to thepaganworld.

Geiger,c. 1840

At this time, no university professorships were available in Germany to Jews; so, Geiger was forced to seek a position as rabbi. He found a position in the Jewish community ofWiesbaden(1832–1837). There, he continued his academic publications primarily through the scholarly journals he founded and edited, includingWissenschaftliche Zeitschrift für jüdische Theologie(1835–1839) andJüdische Zeitschrift für Wissenschaft und Leben(1862–1875).His journals became important vehicles in their day for publishing Jewish scholarship, chiefly historical and theological studies, as well as a discussion of contemporary events.

By that time, Geiger had begun his program of religious reforms, chiefly in the synagogueliturgy.For example, he abolished the prayers of mourning for theTemple,believing that since Jews were German citizens, such prayers would appear to be disloyal to the ruling power and could possibly sparkanti-Semitism.Geiger was the driving force in convening several synods of reform-minded rabbis with the intention of formulating a program of progressive Judaism. However, unlikeSamuel Holdheim,he did not want to create a separate community. Rather, his goal was to change Judaism from within.

Reformer

Abraham GeigerbyLesser Ury,c. 1905

In the Germany of the 19th century, Geiger andSamuel Holdheim,along withIsrael JacobsonandLeopold Zunz,stood out as the founding fathers ofReform Judaism. Geiger was a more moderate and scholarly reformer, seeking to found this new branch of Judaism on the scientific study of history, without assuming that any Jewish text was divinely written.

Geiger was not only a scholar and researcher commenting on important subjects and characters in Jewish history – he was also a rabbi responsible for much of the reform doctrine of the mid-19th century. He contributed much of the character to the reform movement that remains today. Reform historianMichael A. Meyerhas stated that, if any one person can be called the founder of Reform Judaism, it must be Geiger.

Much of Geiger's writing has been translated into English from the original German. There have been many biographical and research texts about him, such as the workAbraham Geiger and the Jewish JesusbySusannah Heschel(1998), which chronicles Geiger's radical contention that the "New Testament" illustrates Jesus was aPhariseeteaching Judaism.

Some of Geiger's studies are included inThe Origins of The Koran: Classic Essays on Islam's Holy Bookedited byIbn Warraq.Other works areJudaism and Islam(1833), andAn Appeal to My Community(1842).

Criticism

Samson Raphael Hirschdevoted a good many issues of his journalJeschurunto criticizing Geiger's reform stance (published in English asHirsch, Collected Writings).

Some critics also attacked Geiger's opposition to a Jewish national identity; most notably, he was criticized when he refused to intervene on the behalf of theDamascus affair,ablood libel,in 1840. However, Jewish historianSteven Baymehas concluded that Geiger had actually vigorously protested on humanitarian grounds.

Geiger and Orthodox, Conservative, and Reform Judaism

Geiger's rejection of Orthodox Judaism

To Geiger, Judaism was unique because of its monotheism and ethics. He began to identify less with the "rigidity of Talmudic legalism, developed over centuries of ghettoization inflicted by Christian Intolerance... in medieval Christendom",that defined and confined the existence ofOrthodox Judaismin the 19th century in Germany. He believed that, "the Torah, as well as the Talmud, should be studied critically and from the point of view of the historian, that of evolution [and] development".As Geiger grew into his adolescence and young adulthood, he began to establish a more liberal approach to, and understanding of, Judaism than his traditional Orthodox Jewish background dictated. He thus rejected Orthodox Jewish tradition in favor of a liberal outlook.

Conservative Judaism's rejection of Geiger

In 1837, Geiger arranged a meeting of reform-minded rabbis in Wiesbaden for the purpose of discussing measures of concern to Judaism,and continued to be a leader of liberal German rabbinical thought through 1846. When he was nominated as a finalist for the position of Chief Rabbi inBreslauin 1838, a heated controversy sparked between conservative and liberal factions within the Jewish community. Orthodox factions accused Geiger of being aKaraiteorSadducee,and therefore prevented him from being appointed Chief Rabbi. In 1840, however, the Orthodox Rabbi of Breslau died, leading to the secession of the Orthodox faction and the appointment of Geiger as Chief Rabbi.

Throughout his time in Breslau as Chief Rabbi and after, the Positive-Historical School of RabbiZecharias Frankelcontinued to reject Geiger's philosophies. In 1841, he and Frankel clashed at thesecond Hamburg Temple dispute.When theJewish Theological Seminarywas founded there in 1854, thanks in part to Geiger's efforts, he was not appointed to its faculty, though he had long been at the fore-front of attempts to establish a faculty of Jewish theology. More conservatives regarded Geiger's theological stance as too liberal. Therefore, in 1863, Geiger left Breslau to become a Rabbi of liberal communities in Frankfurt and, later, Berlin. "Ultimately, in 1871, he was appointed to the faculty of the newly founded Reform rabbinical college in Berlin,Hochschule für die Wissenschaft des Judentums,where he spent his final years. "

A new approach to Reform Judaism

Initially, Reform Judaism grew out of some Jews being uninterested in the "strict observances required of Orthodoxy", and an attempt to alter the appearance and ritual of Judaism to mimic German Protestantism. Geiger, however, turned to a more "coherent ideological framework to justify innovations in the liturgy and religious practice".Geiger argued that, "Reform Judaism was not a rejection of earlier Judaism, but a recovery of the Pharisaic halakhic tradition, which is nothing other than the principle of continual further development in accord with the times, the principle of not being slaves to the letter of the Bible, but rather to witness over and over its spirit and its authentic faith-consciousness."

See also

• History of the Quran
• Lazarus Geiger

References

Geiger's works

• Was hat Mohammed aus dem Judenthume aufgenommen?Bonn, 1833.

(translated asJudaism and Islam: A Prize Essay,F. M. Young, 1896).

• Das Judenthum und seine Geschichte von der Zerstörung des zweiten Tempels bis zum Ende des zwölften Jahrhunderts. In zwölf Vorlesungen. Nebst einem Anhange: Offenes Sendschreiben an Herrn Professor Dr. Holtzmann.Breslau: Schletter, 1865-71.

(translated asJudaism and its history: in 2 parts,Lanham [u.a.]: Univ. Press of America, 1985.ISBN0-8191-4491-6).

• Nachgelassene Schriften.Reprint of the 1875–1878 ed., published in Berlin by L. Gerschel. Bd 1-5. New York: Arno Press, 1980.ISBN0-405-12255-1
• Urschrift und uebersetzungen der Bibel in ihrer abhängigkeit von der innern entwickelung des Judenthums.Breslau: Hainauer, 1857.

Secondary literature

• Susannah Heschel:Abraham Geiger and the Jewish Jesus.Chicago; London: Univ. of Chicago Press, 1998. (Chicago studies in the history of Judaism).ISBN0-226-32959-3.
• Ludwig Geiger:Abraham Geiger. Leben und Werk für ein Judentum in der Moderne.Berlin: JVB, 2001.ISBN3-934658-20-2.
• Christian Wiese (ed.)Jüdische Existenz in der Moderne: Abraham Geiger und die Wissenschaft des Judentums(German and English), deGruyter, Berlin 2013,ISBN978-3-11-024759-6
• Hartmut Bomhoff:Abraham Geiger - durch Wissen zum Glauben - Through reason to faith: reform and the science of Judaism.(Text dt. und engl.). Stiftung Neue Synagoge Berlin, Centrum Judaicum. Jüdische Miniaturen; Bd. 45. Berlin: Hentrich und Hentrich 2006.ISBN3-938485-27-2
• Jobst Paul (2006): "Das 'Konvergenz'-Projekt – Humanitätsreligion und Judentum im 19. Jahrhundert". In:Margarete Jäger,Jürgen Link (Hg.):Macht – Religion – Politik. Zur Renaissance religiöser Praktiken und Mentalitäten.Münster 2006.ISBN3-89771-740-9
• Heschel, Susannah(2007)."Geiger, Abraham".InBerenbaum, Michael;Skolnik, Fred(eds.).Encyclopaedia Judaica.Vol. 7 (2nd ed.). Detroit: Macmillan Reference. pp. 412–415.ISBN978-0-02-866097-4.

• Abraham Geiger and liberal Judaism: The challenge of the 19th century.Compiled with a biographical introduction by Max Wiener. Translated from the German by Ernst J. Schlochauer. Philadelphia: Jewish Publication Society of America 5722.

Footnotes

Attribution

• Singer, Isidore;Hirsch, Emil G.(1906)."GEIGER, ABRAHAM".Jewish Encyclopedia.Retrieved4 November2013.
• Abrahams, Israel(1911)."Geiger, Abraham".InChisholm, Hugh(ed.).Encyclopædia Britannica.Vol. 11 (11th ed.). Cambridge University Press. p. 551.

External links

• Works by or about Abraham Geigerat theInternet Archive
• Jewish Discovery of Islam(Archived2009 October 24) byMartin Kramer,includes discussion of Geiger.
• Works by and about Abraham Geiger in University Library JCS Frankfurt am Main: Digital Collections Judaica
• Digitized works by Abraham Geigerat theLeo Baeck Institute, New York