Fighters Against Reform – Rabbi Samson Raphael Hirsch (1808-1888):

Widely regarded as the savior of religious German and Western European Jewry, Rabbi Hirsch realized that he had to use the tools of the Enlightenment to fight Reform and inspire the younger generation to uphold the Torah staunchly despite being exposed to Western culture. He envisioned the philosophy of Torah Im Derech Eretz, Torah with the way of the world. This concept stated that for the Jew, the Torah and its commandments are the source of all wisdom, culture, and values, and that no compromise with Torah values could be brooked. Secular knowledge, Rabbi Hirsch said, only has meaning when it is utilized in the service of the Torah. In the words of a prominent scholar:

“Torah Im Derech Eretz was not meant by Rabbi S.R. Hirsch to sanction our thorough involvement — immersion — in the larger society, even if accompanied by religious zeal and strict observance of halachah. Such a course ignores the laws of sociology that govern cultural assimilation. What he had in mind was the ‘Toraization’ of the prevailing cultural and educational material within our Torah society."1

Rabbi Hirsch wrote numerous works in beautiful, literary German explaining timeless Torah truths in modern, Western terminology. His revolutionary approach electrified the German Jewish world, and inspired many to be proud of their Jewish heritage while living in a world without ghetto walls. The Nineteen Letters conveyed in a highly intellectual manner the Orthodox rebuttal to Reform, and the relevance of the Torah to modern times. Rabbi Hirsch's copious commentaries on Chumash and Nach helped the enlightened Jew relate to the eternal words of our holiest books. Horeb, an explanation of the mitzvahs of the Torah, showed the modern Jew how the Divine precepts are the framework of a structure of unsurpassed beauty and grandeur. These and other works have been translated into English, and they remain every bit as relevant today as in the mid 1800s. Rabbi Hirsch also set up an educational system in which students were given intensive Torah studies and a thorough secular education, preparing them for the challenges of German society. This system of education has been followed in American day schools, which function in a similar environment.

In 1851, Rabbi Hirsch was Chief Rabbi of Moravia, a major Austro-Hungarian province containing 50,000 Jews. Meanwhile, the city of Frankfurt, Germany, a famed center of Torah scholarship for hundreds of years, had fallen under Reform dominance. Under German law, all Jews had to belong to one community. The handful of observant Jews remaining in Frankfurt formed a religious society, which was permitted by law. However, they did not have their own synagogue building. Needing help, this group of 100 Jews invited the German-born Rabbi Hirsch to be their spiritual leader. To the amazement of all, Rabbi Hirsch accepted this position to go to what was then a spiritual backwater. Then, painstakingly, he rebuilt Frankfurt as a prominent Torah center.

In 1876, the German government passed a new law allowing any Jew to secede from his community and form a new one. The official Frankfurt Jewish community, although dominated by Reform, did not control Orthodox institutions. Therefore, many religious Jews felt it would be harmful to secede; one reason given was fear of not having use of the communal cemetery. Although not all rabbinic opinions agreed, Rabbi Hirsch encouraged a small number of his congregants to break off all institutional contact with Reform, so as not to give any appearance of credence to its heresy.2 His courageous decision was known as Austritts Gemeinde. Rabbi Hirsch’s proud, break-off community existed until the 1930s, when Nazi persecution forced it to relocate to the United States. Today, it is located in New York City and known as the Breuer's Kehilla, for Rabbi Breuer, Rabbi Hirsch’s son-in-law, who carried on its traditions. Breuer's continues to play a leading role in American Jewish life.

Rabbi Yaakov Ettlinger:

Known as the Aruch LaNer, after his classic commentary on the Talmud, the German-born Rabbi Ettlinger played a leading role in combating the spread of Reform. A tireless fighter, he attended university, as did many German rabbis who felt that they must gain secular knowledge in order to influence their fellow Jews more strongly. However, before any lecture, Rabbi Ettlinger prayed to G‑d that he not be negatively influence by any heretical ideas that he might hear.3 Rabbi Ettlinger became the leading halachic authority in Germany. When the Reform movement convened in 1844 and made their heresy official, Rabbi Ettlinger wrote a lengthy letter of protest, which ultimately was signed by hundreds of Western European rabbis and widely disseminated. Rabbi Ettlinger passed away in 1872.

Chasam Sofer:

Rabbi Moshe Sofer, known as the Chasam Sofer, after the title of his Torah writings, was born in Frankfurt in 1762. Serving as rabbi in several communities, including the prestigious posts of Mattersdorf and Pressburg (today Bratislava), Chasam Sofer fought Reform in Austria-Hungary and was directly responsible for the salvation of Orthodox life. By establishing a school in Pressburg that taught hundreds of students, Rabbi Sofer created the largest yeshiva in hundreds of years. Aside from size, the Pressburg yeshiva was unique in a number of ways. Rigorous examinations were given periodically, courses in public speaking were offered, and students were required to spend time studying with laymen. Subjects such as Tanach and grammar, traditionally neglected in yeshiva curriculums, were stressed. As a result of this well-rounded approach, Pressburg graduates were able to fill numerous rabbinical posts throughout Hungary, thereby denying those pulpits to the Reform movement. Although Reform eventually made great strides in Hungary, it was not able to wreak the same havoc that it did in Western Europe.

In addition, Chasam Sofer fought tenaciously against even the smallest change in Jewish customs. He coined the famous phrase, "Chadash Asur Min Hatorah” taken from the Mishnah 4 and meaning that the new crop of grain (Chadash) is Biblically forbidden for consumption before the time of the omer offering (the 16th of Nissan). Chasam Sofer's play on these words was that Torah law forbids Chodosh, any new innovation. In addition, regarding association with followers of Reform, he wrote: "If we had the power, in my opinion, we should thoroughly expel such people from our community. We should forbid anyone to marry into their families so that they do not draw anyone after them. We would be by ourselves and they would be by themselves."5 Basing himself on Talmudic precedent, Chasam Sofer decided that if even a tiny portion of the people would abandon the faith, then not even the smallest part of Judaism can be compromised.6 Chasam Sofer died in 1839.

Rabbi Akiva Eiger (1761-1837):

This contemporary of Chasam Sofer also battled Reform in his home country of Austria. However, Rabbi Akiva Eiger is better known for being the leading Torah personality of his generation. A prolific writer, he is famed for the supreme logic and profound depth of his writings. One of his well-known works is Gilyon HaShas, a collection of brief notes that appear on the standard Talmudic page, indicating their importance. Frequently these comments end with "This matter needs thought" (Tzarich Iyun), "This matter needs much thought" (Tzarich Iyun Gadol), or "May G‑d enlighten my eyes" (V'Hashem Yair Aynai). Scholars expend much effort in determining the relative severity of a problem based on the nuances of Rabbi Akiva Eiger's words.

In addition, Rabbi Akiva Eiger's kindness, humility, and devotion to Torah and mitzvahs were legendary. Once, when he was riding in a wagon in a snowstorm, the driver had to fix an axle and his feet became wet. When he re-entered the coach, Rabbi Akiva Eiger handed him a dry pair of socks, saying they were extra. Later, the driver saw that the rabbi was wearing shoes without socks. Rabbi Akiva Eiger told him, "If your feet are wet, they're extra for me." Once, at a seder, one of his guests spilled wine on the clean tablecloth. Immediately, Rabbi Akiva Eiger surreptitiously tipped his own cup, remarking that the table must be unsteady – and saving his guest any possible embarrassment.

Rabbi Akiva Eiger served as the rabbi in the town of Markish Friedland and then in Posen. His salary in Markish Friedland sheds light on typical financial arrangements for rabbis in those times. Aside from a monthly stipend, and money for special rabbinic functions, he received a free dwelling, flour and wine for Pesach according to his family's needs, a lulav and esrog for Sukkos, the right to teach four students at community expense, and an annual supply of candle-tallow. Rabbi Akiva Eiger left behind a large family, and has many descendants today.

Rabbi Meir Leib Ben Yechiel Michael (Malbim) (1809-1879):

This unique scholar fought Reform in Romania, where he was chief rabbi. Angered by his resolute stand against their heresy, adherents of Reform falsely denounced him to the authorities. Malbim escaped death only by outside intervention and by promising to leave Romania. Persecuted by assimilationists, who saw him as a threat to their ideology, he moved from rabbinical post to rabbinical post. At one point, he was even considered for Chief Rabbi of New York, but refused the position.

Malbim especially fought Reform in the one area they felt superior to Orthodox Jews: the study of Tanach, which traditionally was not studied as intensely as Talmud. He wrote a monumental commentary on Chumash and Navi, which stand out among all other commentaries. Malbim's major principle is that there are no repetitious phrases in the Bible, and those words or expressions that sound alike are really adding profound new concepts to the verse. Countless times throughout Tanach, Malbim demonstrates this idea in a beautiful, intellectually satisfying manner. He also highlights the inextricable relationship of the Written and Oral Laws, and proves how the interpretations of Biblical verses in the Talmud and Midrash are indicated in the text itself. With his material, observant Jews were able to show how Tanach is a source of great intellectual depth and grandeur of expression. Malbim's commentary remains a timeless classic, opening up the inner essence of Tanach.

See here for the response of the Rebbes of Chabad to this new threat.