Hebrew Language in Jewish Prayer

Hebrew Language in Jewish Prayer and Services The issue at stake during the Conference of 1845 was whether the Hebrew language should continue to be used in Jewish prayer and public services. Frankel argued forcefully that deeply rooted forms of Judaism, such as the use of Hebrew in prayers and services, should not be lightly discarded, and that it makes no difference that times have changed because Judaism is sacred.

Admittedly, following the letter of Scripture (exact, literal interpretations of Biblical laws) is no longer possible and the Bible itself is subject to reinterpretation by scholars, so changes do occur all the time. But he points out that even the spirit of the times changes from era to era, so it would be foolish to be influenced by it when making decisions about Judaism. The task at hand, he argues, is not to change the faith but to strengthen the Commandments in the hearts of the people.

What is truly sacred must be conserved because Israel must not be divided by schisms, and peace must be preserved. Geiger argues that "the mother tongue," the language we grow up using, is the best for prayer because it enables the people to express their deepest and most profound feelings and "sublime thoughts." They cannot do that in a language they do not fully understand at a deep level. Hebrew, he says, is dead. It is no longer used.

It is no longer the language of Scripture, and people do not truly understand it anymore. Prayer in German would make Judaism more heart-felt, profound, and sincere. He argues that he himself feels this difference. Geiger further argues that Judaism as a religion does not depend on any language to support it or to maintain its identity. Furthermore, Judaism's purpose is not to keep Hebrew from being lost.

To require a separate language for Jews implies that Judaism is a national religion rather than universal and that the Jews have a separate nationality from German. The Jews in Germany are German patriots. Nationality is not a deeply rooted religious element of Judaism and therefore can and should be discarded from use. Frankel refutes Geiger's argument and asserts that nationality has nothing to do with the issue at hand.

Jewish patriotism in Germany, he says, is not hampered by speaking Hebrew, and furthermore as a minority they need something to distinguish them from everybody else. Geiger's argument that German prayer allows for a more heart felt Judaism is subjective, Frankel says, and strictly the product of very personal experience. Frankel claims most Jews who speak Hebrew would disagree that German better lends itself to religious emotion. Frankel believes, furthermore, that the Hebrew language is "the external bond" in the world that connects Jews to God.

Hebrew is the language of Scripture and forever reminds Jews of their covenant with God and holds Judaism together. He points out that they have already eliminated many traditional elements of Judaism in their reform and should not let go of anymore. He fears the whole of Judaism will be lost if any more separate elements are removed. A second argument Frankel makes is that God gave the Bible to the Jews in trust for safeguarding.

God called upon the Jews to carry forth and spread the Word of God as found therein throughout the world. The Bible was written in Hebrew. This is why all Jews have been instructed in Hebrew and why the Jews teach Hebrew to their children -- so they can understand God's word in the Bible, of which they are the caretakers. He concedes it would be acceptable to conduct some of the service in German, but Hebrew is the language of God's revelation to man and must not be abandoned.

He argues that if the ancient lawmakers in Biblical times had ever dreamed that Jews would think of giving it up some day, they would have surely passed a law against it. That they didn't shows it is unthinkable. Frankel's idea is that Hebrew is essential to Jewish identity and that its use in the temple and synagogue provides an "edifying stimulus" that no other language could provide. It is God's language revealed to the Jews, and its use should, therefore, continue both in prayer and services.