Editing Abraham Geiger (section)

==Biography==
As a child, Geiger started doubting the traditional understanding of Judaism when his studies in classical history seemed to contradict the biblical claims of divine authority. At the age of seventeen, he began writing his first work, a comparison between the legal style of the [[Mishnah]] and Biblical and [[Talmud]]ic law. He also worked on a dictionary of Mishnaic (Rabbinic) Hebrew.

Geiger's friends provided him with financial assistance which enabled him to attend the [[Heidelberg University|University in Heidelberg]], to the great disappointment of his family. His main focus was centered on the areas of [[philology]], [[Syriac language|Syriac]], Hebrew, and classics, but he also attended lectures in philosophy and [[archaeology]]. After one semester, he transferred to the [[University of Bonn]], where he studied at the same time as [[Samson Raphael Hirsch]]. Hirsch initially formed a friendship with Geiger, and with him organized a society of Jewish students for the stated purpose of practicing [[homiletics]], but with the deeper intention of bringing them closer to Jewish values. It was to this society that Geiger preached his first sermon (January 2, 1830).{{sfn|Singer|Hirsch|1906}} In later years, he and Hirsch became bitter opponents as the leaders of two opposing Jewish movements.

At Bonn, Geiger began an intense study of [[Arabic]] and the [[Koran]], winning a prize for his essay, written originally in [[Latin]], and later published in German under the title ''[[Was hat Mohammed aus dem Judenthume aufgenommen?]]''{{sfn|Singer|Hirsch|1906}}{{sfn|Abrahams|1911}}{{sfn|Heschel|2007}} ("What did Mohammed take from Judaism?"). The essay earned Geiger a doctorate at the [[University of Marburg]]. It demonstrated that large parts of the Koran were taken from, or based on, rabbinic literature. 
This book was Geiger's first step in a much larger intellectual project. Geiger sought to demonstrate Judaism's central influence on Christianity and Islam. He believed that neither movement possessed religious originality, but were simply a vehicle to transmit the Jewish [[monotheistic]] belief to the [[pagan]] world.

[[File:YoungGeiger.png|upright=0.9|thumb|left|Geiger, {{c.|1840|lk=no}}]] 
At this time, no university professorships were available in Germany to Jews; so, Geiger was forced to seek a position as rabbi. He found a position in the Jewish community of [[Wiesbaden]] (1832–1837). There, he continued his academic publications primarily through the scholarly journals he founded and edited, including ''Wissenschaftliche Zeitschrift für jüdische Theologie'' (1835–1839) and ''Jüdische Zeitschrift für Wissenschaft und Leben'' (1862–1875).{{sfn|Heschel|2007}} His journals became important vehicles in their day for publishing Jewish scholarship, chiefly historical and theological studies, as well as a discussion of contemporary events.{{sfn|Abrahams|1911}}

By that time, Geiger had begun his program of religious reforms, chiefly in the synagogue [[Jewish liturgy|liturgy]]. For example, he abolished the prayers of mourning for the [[Temple in Jerusalem|Temple]], believing that since Jews were German citizens, such prayers would appear to be disloyal to the ruling power and could possibly spark [[anti-Semitism]]. Geiger was the driving force in convening several synods of reform-minded rabbis with the intention of formulating a program of progressive Judaism. However, unlike [[Samuel Holdheim]], he did not want to create a separate community. Rather, his goal was to change Judaism from within.<ref>Meyer, Michael A. ''Response to Modernity: A History of the Reform Movement in Judaism''. Oxford: Oxford University Press, 1988, p. 90, 419 (footnote #109). Conclusions based on published correspondence between Abraham Geiger and a close friend, Joseph Derenbourg.</ref>