Editing Orthodox Judaism (section)

===Modernity crisis===
[[File:JewinKune.jpg|thumb|A Jewish man pilloried in the synagogue, a common punishment in the pre-emancipation Jewish community in Europe.]]
{{See|Jewish emancipation}}
Until the latter half of the 18th century, Jewish communities in Central and Western Europe were autonomous entities, with distinct privileges and obligations. They were led by the affluent wardens' class (''[[parnasim]]''), judicially subject to [[rabbinical court]]s, which governed most civil matters. The rabbinical class monopolized education and morals, much like the Christian clergy. Jewish Law was considered normative and enforced upon transgressors (common sinning was rebuked, but tolerated) invoking all communal sanctions: imprisonment, taxation, flogging, pillorying, and, especially, [[Herem (censure)|excommunication]]. Cultural, economic, and social exchange with non-Jewish society was limited and regulated.

This state of affairs came to an end with the rise of the modern, centralized state, which appropriated all authority. The nobility, clergy, urban guilds, and all other corporate estates were gradually stripped of privileges, inadvertently creating a more equal and secularized society. The Jews were one of the groups affected: excommunication was banned, and rabbinic courts lost almost all their jurisdiction. The state, especially following the [[French Revolution]], was more and more inclined to tolerate Jews as a religious sect, but not as an autonomous entity, and sought to reform and integrate them as "useful subjects". Jewish emancipation and equal rights were discussed. The Christian (and especially [[Protestant]]) separation of "religious" and "secular" was applied to Jewish affairs, to which these concepts were alien. The rabbis were bemused when the state expected them to assume pastoral care, foregoing their principal judicial role. Of secondary importance, much less than the civil and legal transformations, were the ideas of [[Age of Enlightenment|Enlightenment]] that  chafed at the authority of tradition and faith.

By the end of the 18th century, the weakened rabbinic establishment was facing a new kind of transgressor: they could not be classified as tolerable sinners overcome by their urges (''khote le-te'avon''), or as schismatics like the [[Sabbateans]] or [[Frankists (Sabbateanism)|Frankists]], against whom sanctions were levied. Their attitudes did not fit the criteria set when faith was a normative and self-evident part of worldly life, but rested on the realities of the new, secularized age. The wardens' class, which wielded most power within the communities, was rapidly acculturating and often sought to oblige the state's agenda. 

Rabbi [[Elazar Fleckeles]], who returned to [[Prague]] from the countryside in 1783, recalled that he first faced there "new vices" of principled irreverence towards tradition, rather than "old vices" such as gossip or fornication. In [[Hamburg]], Rabbi [[Raphael Cohen]] attempted to reinforce traditional norms. Cohen ordered the men in his community to grow a beard, forbade holding hands with one's wife in public, and decried women who wore wigs, instead of visible [[headgear]], to cover their hair; Cohen taxed and otherwise persecuted [[Kohen#Effects on marital status|members of the priestly caste]] who left the city to marry divorcees, men who appealed to [[Invalidity of gentile courts|state courts]], those who ate food [[Bishul Yisrael|cooked by Gentiles]], and other transgressors. Hamburg's Jews repeatedly appealed to the civil authorities, which eventually justified Cohen. However, the unprecedented meddling in his jurisdiction profoundly shocked him and dealt a blow to the prestige of the rabbinate.

An ideological challenge to rabbinic authority, in contrast to prosaic secularization, appeared in the form of the ''[[Haskalah]]'' (Jewish Enlightenment) movement which came to the fore in 1782. [[Hartwig Wessely]], [[Moses Mendelssohn]], and other ''maskilim'' called for a [[Words of Peace and Truth|reform of Jewish education]], [[Jerusalem (Mendelssohn)|abolition of coercion in matters of conscience]], and other modernizing measures. They bypassed rabbinic approval and set themselves, at least implicitly, as a rival intellectual elite. A bitter struggle ensued. Reacting to Mendelssohn's assertion that freedom of conscience must replace communal censure, Rabbi Cohen of Hamburg commented: {{Blockquote|The very foundation of the Law and commandments rests on coercion, enabling to force obedience and punish the transgressor. Denying this fact is akin to denying the sun at noon.<ref>See Jacob Katz, ''Out of the Ghetto: The Social Background of Jewish Emancipation, 1770–1870''. Syracuse University Press, 1973. pp. 144–152.</ref>}}

However, ''maskilic''<nowiki/>'-rabbinic rivalry ended in most of Central Europe, as governments imposed modernization upon their Jewish subjects. Schools replaced traditional [[cheders|''cheders'']], and [[standard German]] began to supplant [[Yiddish]]. Differences between the establishment and the Enlightened became irrelevant, and the former often embraced the views of the latter (now antiquated, as more aggressive modes of acculturation replaced the Haskalahs program). In 1810, when philanthropist [[Israel Jacobson]] opened what was later identified as the first [[Reform Judaism|Reform]] synagogue<ref>{{Cite book |last=Meyer |first=Michael A. |title=Response to Modernity: A History of the Reform Movement in Judaism |publisher=Oxford University Press |year=1988 |isbn=9780195051674 |location=New York |pages=42}}</ref> in [[Seesen]], with modernized rituals, he encountered little protest.