The Haskalah Movement in Russia by Jacob S. Raisin
page 75 of 309 (24%)
page 75 of 309 (24%)
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Prince Potemkin, the protection of Czarina Catherine, and the esteem of
Alexander I, who appointed him court councillor (nadvorny sovyetnik). But his mercantile pursuits did not hinder him from study, and his high living did not interfere with his high thinking. His palatial home at Ustye, in Mohilev, became a refuge for all needy Talmudists and Maskilim, whom he helped with the liberality of a Maecenas; he conducted an extensive correspondence on rabbinic literature, and for many years supported Doctor Schick and Mendel Levin. For Doctor Schick he built a laboratory, and filled his library with rare manuscripts and works on Jewish and secular subjects.[11] Even among the conservative Talmudists signs of improvement were not wanting. The Gaon became the centre of a group of enlightened friends and disciples, who continued in his footsteps after his death. His son, Rabbi Abraham, who published and edited many of his works, a task requiring no small amount of acumen and Talmudic erudition,[12] was also the author of books on geography, mathematics, and physics. His pupils, such as Doctor Schick and Rabbi Benjamin and Rabbi Zelmele, influenced their contemporaries either directly, by bringing them in touch with the new learning, or indirectly, by reforming the school system and the method of Talmud study.[13] Of Rabbi Zelmele, who like his master became the hero of a wonder-biography written by his disciple Ezekiel Feivel of Plungian, we are told that he regarded grammar as indispensable to a thorough knowledge of the Bible and the Talmud, pleaded for a return to the order of study prescribed in the _Pirke Abot_, and complained that, owing to the neglect of Aramaic, the benefits of comparative philology were lost and unknown. He declared also that while he believed in all the Bible contains, the stories in the Talmud are, for the most part, legends and parables used for the purpose of illustration.[14] |
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