הדרקון הכרוך על הכוורת: י"ל מרגליות והפרדוקס של ההשכלה המוקדמת

The analysis of the life and writings of the Polish rabbi and preacher Judah Leib Margolioth (1751–1811) offers a fascinating case study of the characteristics and development of the early Haskalah of the 18th century. In contrast to the usual descriptions of Margolioth, which see him as one of the forerunners of the East European Jewish Enlightenment, a new interpretation is suggested: Margolioth is presented as a typical early Maskil who belongs to a central historical phenomenon — the emergence of the modern intellectual Jewish elite. This phenomenon should be dealt with independently and with no causal connection to the later Haskalah. The study of Margolioth systematically reveals his constant confrontation with the intellectual dilemmas of religion and science and of religion and philosophy. On one hand, Margolioth was an authentic representative of the traditional rabbinical elite, but on the other hand, he was also a curious intellectual who encouraged the study of science and philosophy. He struggled with the question of the benefits and dangers of religious rationalization and openness to 'external knowledge' and whether the exposure to science and philosophy would improve the quality of Judaism or simply encourage a decline in belief. The paradox in Margolioth's attitude became apparent when he reached the conclusion that the rejection of science and philosophy leads to an incorrect perception of religious belief, while the surrender to the temptations of European culture and its rationalistic approach, even in a Hebrew or Jewish form, leads to atheism and libertinism. In his 1786 edition of 'Beit Midot', Margolioth appears deeply threatened by the force of secularization even to the point of its penetrating the rabbinic elite. Margolioth was thus determined to fight the demonic 'dragon' of secularization by rejecting rationalism (including the study of science and philosophy) altogether. A harsh criticism of the book was published in 'Ha-Measef,' the major organ of the Berlin Haskalah, presenting it as anachronistic and reactionary. In turn, Margolioth, who knew and appreciated Mendelssohn personally but rejected the main ideas of 'Jerusalem', argued that Mendelssohn's readers could be lead to believe that he was an advocate of Deism and religious laxity. In his later writings Margolioth proposed several explanations for the atheism and libertinism of his times, even claiming to be a follower of the Vilna Gaon in his denial of any rational attitude in religious matters. Margolioth began in the 1770s–1780s as an early, impassioned Maskil but completed his intellectual odyssey with a frightened orthodox response and by deeply withdrawing into the warm shelter of faith and tradition. Fearing the effects of reason on faith in an age of progressing secularization, Margolioth reacted in an orthodox manner. Though in some characteristics — openness to rationalist thinking and non-rabbinic thought and rejection of magic — he belonged to the early Haskalah, his thinking did not eventually lead to a clear enunciation of the Haskalah but rather to the endorcement of a retreat behind the lines as a community of believers.