European Christians will come to know this age as the Enlightenment; European Jews will know it as the Haskalah.

The Enlightenment, a philosophical movement that dominates the world of ideas in Europe in the eighteenth century.

The Enlightenment includes a range of ideas centered on reason as the primary source of authority and legitimacy, and came to advance ideals such as liberty, progress, tolerance, fraternity, constitutional government, and separation of church and state.

The Haskalah, often termed Jewish Enlightenment (Hebrew: literally, "wisdom", "erudition") is an intellectual movement among the Jews of Central and Eastern Europe, with certain influence on those at the West and Muslim lands.

It arises as a defined ideological worldview during the 1770's, and its last stage will end around 1881, with the rise of Jewish nationalism.

August Hermann Francke, who teaches theology and Oriental languages at Halle, is criticized by traditional Lutherans for his biblical revivalism and social activism, particularly the founding at Halle, in 1695, of the Franckesche Stiftungen (Francke Foundations), which includes a school for the poor, orphanage, medical dispensary, and publishing house.

Wespazjan Kochowski, who had fought against the Cossacks and the Swedes, later became court historian for Sobieski and had been present at his victory over the Turks at Vienna in 1683.

Kochowski has developed a deep sense of patriotism, which he best expresses in his epic Psalmodia polska (1695; “Polish Psalmody”), written in celebration of Sobieski's victory.

The major theme of the thirty-six psalms of the Psalmodia is Poland's messianic role in the salvation of the world.

Although of minor artistic merit, the psalms will inspire the Romantic nationalism dominant in nineteenth-century Polish literature.

Göttingen's Georg-August-Universität, established to propagate the ideas of academic freedom and enlightenment at the times of the European Enlightenment. opens for classes in 1737.  

Founded in 1734 by George II, King of Great Britain and Elector of Hanover,  the University of Göttingen will soon grow in size and popularity.

Moses Mendelssohn symbolizes the exodus of Jews from ghetto life with his German translation of the Torah (first five books of the Bible), even though the book is printed in Hebrew letters.

The revival of Hebrew writing is also given impetus with the publication in 1784 of the first modern Hebrew periodical, a significant attempt to recover a sense of “classical” Jewish civilization.

The Haskala (”Enlightenment”) movement of the late eighteenth century urges Jews to assimilate into Western secular culture, in contrast to the earlier back-to-Israel messianic movements.

The Haskala owes much of its inspiration and values to the European Enlightenment, but its roots, character, and development are distinctly Jewish.

Jews live mostly in pales of settlement and ghettos when the movement begins, following a form of life that has evolved after centuries of segregation and discriminatory legislation.

A relatively few “mobile Jews” (mainly merchants) and “court Jews” (agents of various rulers and princes), whose contact with European civilization has heightened their desire to become a part of society as a whole, initiate a move toward change.

One of the early centers of the movement is Berlin, ...

…whence it spreads to eastern Europe.

Orthodox Judaism opposes the Haskala movement from the start, because its repudiation of the traditional Jewish way of life threatens to destroy the tightly knit fabric of Judaism and to undermine religious observance.

There is particular distrust of a rationalistic ideology that seems to challenge rabbinic orthodoxy and the important role of Talmudic studies in Jewish education.

The Haskala Movement – Jewish Enlightenment and Cultural Integration

The Haskala, or Jewish Enlightenment, emerged in the 18th century as a movement aimed at integrating Jews into mainstream European society through educational, cultural, and social reforms.

Goals of Haskala – Reforming Jewish Life

The proponents of Haskala believed that Jewish modernization required:

• Educational Reform – Adding secular subjects such as science, philosophy, and European literature to traditional Jewish schooling.
• Linguistic Assimilation – Encouraging Jews to replace Yiddish with the dominant language of their country(e.g., German, Russian, or French).
• Cultural Adaptation – Abandoning traditional Jewish garb and reforming synagogue services to resemble contemporary European worship practices.
• Economic Transformation – Encouraging Jews to pursue new trades and professions beyond traditional occupations such as moneylending and commerce.

Despite its rationalist foundation, Haskala also embraced romantic ideals, including:

• A longing for a return to nature and manual labor, challenging the stereotype of Jews as exclusively urban merchants.
• A fascination with Jewish history and antiquity, viewing it as a source of inspiration for cultural renewal.
• A vision of Jewish national consciousness, which would later align with Zionist aspirations.

The Opposition of Orthodox Judaism

From its inception, Haskala faced strong opposition from Orthodox Jewish leaders, who viewed it as a threat to Jewish religious continuity. The movement’s emphasis on:

• Rationalism
• The weakening of rabbinic authority
• The marginalization of Talmudic studies

was seen as an existential danger to the Jewish way of life, which had been preserved through the tight-knit structure of Jewish law and tradition.

Haskala and the Foundations of Zionism

Though Haskala sought Jewish integration into European culture, it also promoted the study of Jewish history and the revival of Hebrew, elements that later became central to the Jewish nationalist movement known as Zionism. Over time, many Maskilim (followers of Haskala) would shift their focus from assimilation to national revival, contributing to the early ideological foundations of modern Zionism.

Conclusion – A Transformative but Controversial Movement

The Haskala movement was both a catalyst for modernization and a source of deep division within the Jewish world. While it paved the way for Jewish emancipation and secular education, it also provoked backlash from religious communities, many of whom saw it as a path to assimilation and cultural loss.

In time, the conflicting ideals of Haskala—assimilation vs. national revival—would evolve into two distinct Jewish movements: liberal assimilationism and Zionism, shaping the future of Jewish identity in the modern world.

Even Jewish Orthodoxy, in due course, admits a minimum of secular studies and the use of local vernaculars.

Other fears are justified, however, for some aspects of the Haskala do in fact lead to assimilation and a weakening of Jewish identity and historical consciousness.

The development of the Haskala movement varies with the political, social, and cultural conditions of individual countries.

In Germany, Yiddish is rapidly abandoned and assimilation is widespread, but interest in Jewish history revives and gives birth to Wissenschaft des Judentums (i.e., modern critical historico-philological Jewish studies).

The Hep-Hep riots intensify already existing tensions between Germans and Jews, as well as internal discord and self-analysis within the German-Jewish community.

Many proponents of emancipation believe that to be treated as equal, German Jews have to become fully "German", and attempts to assimilate and integrate into secular German society will increased among German Jews in the aftermath of the hostilities.

Another direction is offered by the movement Wissenschaft des Judentums.

Groups such as Verein für Cultur und Wissenschaft der Juden (Association for Culture and Science of the Jews) attempt to place secular Jewish culture on par with Western European culture.

Founded around 1819 by Eduard Gans, Heinrich Heine, Leopold Zunz and Michael Beer, it is an attempt to provide a construct for the Jews as a people in their own right, and seeks to validate their secular cultural traditions as being on an equal footing with those of the German people