Jacob Emden

Jacob Emden (born Ashkenazi)[5] was the 5th of his father's 15 children.[6]

Until the age of seventeen, Emden studied Talmud under his father Tzvi Ashkenazi, a foremost rabbinic authority, first at Altona, then at Amsterdam (1710–1714). In 1715 Emden married Rachel, daughter of Mordecai ben Naphtali Kohen, rabbi of Ungarisch-Brod, Moravia, and continued his studies in his father-in-law's yeshivah.[7] Emden became well versed in all branches of Talmudic literature; later he studied philosophy, kabbalah, and grammar, and made an effort to acquire the Latin and Dutch languages, in which, however, he was seriously hindered by his belief that a Jew should occupy himself with secular sciences only during times it was impossible to study Torah.[7]

Emden wrote that he owned books containing secular wisdom, written in Hebrew, but that he would read them in the bathroom.[8] He was opposed to philosophy and maintained that the views contained in The Guide for the Perplexed could not have been authored by Maimonides, but rather by an unknown heretic.[2]

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Emden accused Jonathan Eybeschütz of being a secret Sabbatean. The controversy lasted several years, continuing even after Eybeschütz's death. Emden's assertion of Eybeschütz's heresy was chiefly based on the interpretation of some amulets prepared by Eybeschütz, in which Emden saw Sabbatean allusions. Hostilities began before Eybeschütz left Prague, and in 1751, when Eybeschütz was named chief rabbi of the three communities of Altona, Hamburg, and Wandsbek, the controversy reached the stage of intense and bitter antagonism. Emden maintained that he was at first prevented by threats from publishing anything against Eybeschütz. He solemnly declared in his synagogue the writer of the amulets to be a Sabbatean heretic and deserving of excommunication.[7] In ''Megillat Sefer'', he even accuses Eybeschütz of having an incestuous relationship with his own daughter, and of fathering a child with her. However, there have been allegations that ''Megillat Sefer'' was tampered with, and had deliberately ridiculous accusations, as well as outlandish tales, written in to the original in order to make a mockery of Emden.[13]

The majority of the community, including R. Aryeh Leib Halevi-Epstein of Konigsberg, favored Eybeschütz; thus the council condemned Emden as a slanderer. People were ordered, under pain of excommunication, not to attend Emden's synagogue, and he himself was forbidden to issue anything from his press. As Emden still continued his philippics against Eybeschütz, he was ordered by the council of the three communities to leave Altona. This he refused to do, relying on the strength of the king's charter, and he was, as he maintained, relentlessly persecuted. His life seeming to be in actual danger, in May 1751 he left the town and took refuge in Amsterdam, where he had many friends and where he joined the household of his brother-in-law, Aryeh Leib ben Saul, rabbi of the Ashkenazic community.

Emden's cause was subsequently taken up by the court of Frederick V of Denmark, and on June 3, 1752, a judgment was given in favor of Emden, severely censuring the council of the three communities and condemning them to a fine of one hundred thalers. Emden then returned to Altona and took possession of his synagogue and printing-establishment, though he was forbidden to continue his agitation against Eybeschütz. The latter's partisans, however, did not desist from their warfare against Emden. They accused him before the authorities of continuing to publish denunciations against his opponent. One Friday evening (July 8, 1755) his house was broken into and his papers seized and turned over to the "Ober-Präsident," Von Kwalen. Six months later Von Kwalen appointed a commission of three scholars, who, after a close examination, found nothing which could incriminate Emden.

The truth or falsity of his denunciations against Eybeschütz cannot be proved; Gershom Scholem wrote much on this subject, and his student Perlmutter devoted a book to proving it. According to historian David Sorkin, Eybeschütz was probably a Sabbatean,[14] and Eybeschütz's son openly declared himself to be a Sabbatean after his father's death.

Letter of Jacob Emden to the King of Denmark, August 20, 1743

In 1756 the members of the Synod of Constantinov applied to Emden to aid in repressing the Sabbatean movement. As the Sabbateans referred much to the Zohar, Emden thought it wise to examine that book, and after a careful study he concluded that a great part of the Zohar was the production of an impostor.[15]

Emden's works show him to have been possessed of critical powers rarely found among his contemporaries. He was strictly Orthodox, never deviating the least from tradition, even when the difference in time and circumstance might have warranted a deviation from custom. Emden's opinions were often viewed as extremely unconventional from the perspective of strictly traditional mainstream Judaism, though not so unusual in more free-thinking Enlightenment circles. Emden had friendly relations with Moses Mendelssohn, founder of the Haskalah movement, and with a number of Christian scholars.[16]

In 1772 the Duke of Mecklenburg-Schwerin, having issued a decree forbidding burial on the day of death, the Jews in his territories approached Emden with the request that he demonstrate from the Talmud that a longer exposure of a corpse would be against the Law. Emden referred them to Mendelssohn, who had great influence with Christian authorities and wrote in excellent German. Mendelssohn wrote the requested letter to the Duke, but privately complained to Emden that based on the Talmud, it seemed the Duke was correct. Emden wrote to him in strong terms, saying that it was ludicrous to assert that the custom of the entire Jewish people was blatantly incorrect, and told Mendelssohn that this kind of claim would only strengthen rumors of irreligiousness he (Mendelssohn) had aroused by his associations.[17]

Emden was a traditionalist who responded to the ideals of tolerance being circulated during the 18th-century Enlightenment. He stretched the traditional inclusivist position into universal directions.[18] Believing, like Maimonides, that Christianity and Islam have important roles to play in God's plan for mankind, he wrote:[19]

We should consider Christians and Moslems as instruments for the fulfilment of the prophecy that the knowledge of God will one day spread throughout the earth. Whereas the nations before them worshipped idols, denied God's existence, and thus did not recognize God's power or retribution, the rise of Christianity and Islam served to spread among the nations, to the furthest ends of the earth, the knowledge that there is One God who rules the world, who rewards and punishes and reveals Himself to man.

Emden praised the ethical teachings of the founder of Christianity, considering them as being beneficial to the Gentiles by removing the prevalence of idolatry and bestowing upon them a "moral doctrine."[1][20] Emden also suggested that ascetic Christian practices provided additional rectification of the soul in the same way that Judaic commandments do.[1]

In his responsum, Emden theoretically advocated the taking of a pilegesh (concubine) by a scholar since the Rabbis stated that "the greater the man, the greater his yetzer hara." He collected many Talmudic and medieval examples from Judaic literature that support such behavior.[21] [22][23] Although he never put his theories into practice, he suggested that it is permissible for a Jewish man to cohabit with a single Jewish woman, provided that she is in an exclusive relationship with him that is public knowledge and where she would not be embarrassed to ritually immerse. He wished to revoke the ban on polygamy instituted by Rabbeinu Gershom as he believed it erroneously followed Christian morals, but admitted he did not have the power to do so.[2]

Various works of Emden and his father.

It is a 2-volume set (first pair/left side/above)

• Edut BeYaakov, on the alleged heresy of Eybeschütz, and including Iggeret Shum, a letter to the rabbis of the "Four Lands." Altona, 1756.
• Shimmush, comprising three smaller works: Shoṭ la-Sus and Meteg laHamor, on the growing influence of the Sabbateans, and Sheveṭ leGev Kesilim, a refutation of heretical demonstrations. Amsterdam, 1758–62.
• Shevirat Luchot haAven, a refutation of Eybeschütz's "Luchot Edut." Altona, 1759.
• Sechok haKesil, Yekev Ze'ev, and Gat Derukhah, three polemical works published in the Hit'abbekut of one of his pupils. Altona, 1762.
• Mitpachat Sefarim, in two parts: the first part showing that part of the Zohar is not authentic but a later compilation; the second, a criticism on "Emunat Hakhamim" and "Mishnat Hakhamim," and other seforim and polemical letters addressed to the rabbi of Königsberg. Altona, 1761–68.
• Herev Pifiyyot, Iggeret Purim, Teshuvot haMinim, and Zikkaron beSefer, on money-changers and bankers (unpublished).
• Lechem Shamayim, a commentary on the Mishnah, with a treatise in two parts, on Maimonides' Mishneh Torah, Beit haBechirah. Altona, 1728; Wandsbeck, 1733.
• Iggeret Bikkoret, responsa. Altona, 1733.
• She'elat Ya'abetz, a collection of 372 responsa. Altona, 1739–59.
• Siddur Tefillah, an edition of the ritual with a commentary, grammatical notes, ritual laws, and various treatises, in three parts: Beit-El, Sha'ar haShamayim, and Migdal Oz. It also includes a treatise entitled Even Bochan, and a criticism on Menahem Lonzano's Avodat Mikdash, entitled Seder Avodah. Altona, 1745–48.
• Etz Avot, a commentary to Pirkei Avot, with Lechem Nekudim]], grammatical notes. Amsterdam, 1751.
• Sha'agat Aryeh, a eulogy for his brother-in-law Aryeh Leib ben Saul, the rabbi of Amsterdam. Amsterdam, 1755. This was also included in his Kishurim leYa'akov.
• Seder Olam Rabbah veZutta, the two Seder Olam and Megillat Ta'anit, edited with critical notes. Hamburg, 1757.
• Mor uKetziah, novellæ on Orach Hayyim (the novellæ on Yoreh Deah, Even haEzer, and Hoshen Mishpat of Mor uKetziah were unpublished)
• Tzitzim uFerachim, a collection of kabbalistic articles arranged in alphabetical order. Altona, 1768.
• Luach Eresh, grammatical notes on the prayers, and a criticism of Solomon Hena's Sha'arei Tefillah. Altona, 1769.
• Shemesh Tzedakah. Altona, 1772.
• Pesach Gadol, Tefillat Yesharim, and Ḥoli Ketem. Altona, 1775.
• Sha'arei Azarah. Altona, 1776.
• Divrei Emet uMishpaṭ Shalom (n. d. and n. p.).
• Megillat Sefer, containing biographies of himself and of his father. Warsaw 1897
• Kishurim leYaakov, collection of sermons.
• Marginal novellæ on the Babylonian Talmud.
• Emet LeYaakov, notes on Zohar and assorted works, including Dei Rossis' Meor Einayim. Kiryas Joel, 2017

His unpublished rabbinical writings are the following:

• Tza'akat Damim, refutation of the blood accusation in Poland.
• Halakah Pesuḳah.
• Hilkheta liMeshicha, responsum to R. Israel Lipschütz.
• Mada'ah Rabbah.
• Gal-Ed, commentary to Rashi and to the Targum of the Pentateuch.
• Em laBinah, commentary to the whole Bible.
• Em laMikra velaMasoret, also a commentary to the Bible.

• Emden, Jacob Israel Ben Zebi Ashkenazi, jewishencyclopedia.com
• Jacob Emden, jewishvirtuallibrary.org
• Rabbi Jacob Emden's View on Christianity and the Noachite Commandments, Reprinted from the Journal of Ecumenical Studies, 19:1, Winter 1982
• , from Shelyot Ye'avetz, v 2, 15
• Cohen, Mortimer J. (1948), "Was Eibeschuetz a Sabbatian?", The Jewish Quarterly Review, XXXIX (1): 51–62.
• Cohen, Mortimer Joseph, Jacob Emden, A Man of Controversy, Philadelphia, Dropsie College for Hebrew and Cognate Learning, 1937.
• Schacter, Jacob J., Rabbi Jacob Emden: Life and Major Works, Diss., Department of Near Eastern Languages and Civilizations, Harvard University, Cambridge, Massachusetts 1988.