MENDELSSOHN, MOSES. (German-Jewish philosopher ...

MENDELSSOHN, MOSES. (German-Jewish philosopher and theologian, 1729-86). Autograph Letter Signed, written in Hebrew to RABBI JACOB EMDEN whom he respectfully addresses, observing proper rabbinic etiquette, as "Adoni Mori VeRabbi…” [“My master, teacher and rabbi, the great celebrated genius, the right hand pillar, the mighty hammer, our teacher, R. Ya'akov ben Tzvi, may his light shine].

Concerns the evident irreconcilability of Moses Mendelssohn's humanistic sensibilities with Moses Maimonides' theological views concerning Gentiles. Aschkenazic cursive script. Brown ink on paper.

One and a-half pages, 40-lines. Small tear and minor discoloration. 4to.

Berlin, 9th Cheshvan 1773.

    AN ERUDITE LETTER BY THE THE ESTEEMED RATIONALIST PHILOSOPHER MOSES MENDELSSOHN OF BERLIN, TO THE PREEMINENT TALMUDIC SAGE R. JACOB EMDEN OF ALTONA.

    In his great Legal Code, Maimonides (1138-1204) rules that a non-Jew whose acceptance of the seven Noahide commandments is based solely upon their legislation by the Torah, only such an individual is considered to be one of the "Pious of the Nations" and thus merits a portion in the World to Come. If, on the other hand, the non-Jew's performance of the seven Noahide commandments is predicated upon Reason alone, then he is not considered one of the "Pious of the Nations." (See Maimonides, Mishneh Torah, Hil. Melachim 8:11).

    As per this letter, the above approach offended Mendelssohn's sensibilities. “Must all inhabitants of the earth be held hostage to an event, namely the giving of the Torah on Mount Sinai? - Which, frankly, most would have never heard of! Does the Holy One act tyrannically with His creations? " Mendelssohn writes to Emden seeking the support of the great rabbi in his contention that Maimonides in this instance had ventured beyond the pale of Talmudic sources, and therefore, his opinion is merely that of an individual, unsubstantiated by rabbinic tradition.
Mendelssohn signs the letter here with characteristic humility: "Talmido Ve’Avdo…” [“His student and servant, faithful in his covenant, the lowly Moses of Dessau.”]

    Emden's response to Mendelssohn (see Gesammelte Schriften Jubiläumsausgabe Vol. XIX, pp. 178-9) affirms his conviction that Maimonides' statement is indeed based upon a Talmudic source, namely, the opinion of R. Joshua in Trac. Sanhedrin f.105a, that only Gentiles who do not acknowledge God are doomed, but those who do, are entitled to a portion in the World to Come.
According to Emden, the deeper implication of this statement, at least as Maimonides must have comprehended it, is that in order to merit Eternal reward, a Gentile's observance of the seven Noahide commandments must be connected to their Divine source - Reason alone will not do.
Contained within Emden's reply is a tour de force study of the famous controversy concerning whether commandments require intentionality (mitzvoth tzerichoth kavanah) or not.

    Today, scholars both in the traditional yeshiva world and in the world of academia, concur that Maimonides' ruling was based not on a Talmudic passage (as R. Jacob Emden would have us believe), but rather on a passage in the oft neglected Mishnath Rabbi Eliezer.

    So, while Mendelssohn's Talmudic prowess was not on a par with that of R. Jacob Emden, in this case, the Philosopher appears to have won out over the Talmudist.

         ; ; ;
   See A. Altmann, Moses Mendelssohn (1973) pp. 217, 295; EJ, Vol. VI, col. 724.

    *** Moses Mendelssohn’s writings and ideas on Jews and the Jewish religion and identity were a central element in the development of the Haskalah, or 'Jewish Enlightenment' of the 18th and 19th centuries.

    The son of the Hakham Tzvi (Ashkenazi), Rabbi Jacob Emden (also known as Ya'avetz, 1697-1776), was a leading German rabbi and Talmudist who championed Orthodox Judaism in the face of the growing influence of the Sabbatean movement. He was acclaimed in all circles for his extensive and depth of knowledge.

    A REMARKABLE LETTER THAT DISPLAYS MENDELSSOHN’S OVER-RIDING HUMANISM AMIDST HIS DEPTH OF ATTACHMENT TO JEWISH LITERARY TRADITION.