Note (return) — Chapter III

Haskalah thus having become synonymous with apostasy or licentiousness, we can easily understand why the unsophisticated among the Russian Jews were so bitterly opposed to it from the time the sad truth dawned upon them, until, under Alexander II, their suspicions were somewhat dissipated. Previous to the latter part of the reign of Alexander I the "struggle groups" in Russian Jewry were at first Frankists and anti-Frankists, and afterwards Hasidim and Mitnaggedim. It was a conflict, not between religion and science, but between religion and what was regarded as superstition. Secular instruction, far from being opposed, was, as we have seen, sought and disseminated. Long after the pious element in Germany had been aroused to the dangers that lurked in the wake of their "Aufklärung," and had begun to endeavor to check its further progress by excommunication and other methods, the Russian Jews remained "seekers after light." They might have condemned a Maskil, they had not yet condemned Haskalah. Mendelssohn's German translation was welcomed in Russia at its first appearance no less than in Germany, but when some of the children of Rabbi Moses ben Menahem embraced the Christian faith, and their father, as was natural, was suspected of skepticism, the Biur and the Meassefim were pronounced, like libraries by Sir Anthony Absolute, to be "an evergreen tree of diabolical knowledge." So also with Wessely's Epistles, which were destroyed in public, together with Polonnoy's Toledot Ya'akob Yosef. Haskalah itself was not impugned, and as theretofore translations and original works on science were encouraged, and the wish was entertained that "many shall run to and fro, and knowledge shall be increased."32