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Olry Terquem (1782-1862) Régénérer Les Juifs Et Réformer Le Judaïsme

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Olry Terquem (1782-1862) Régénérer Les Juifs Et Réformer Le Judaïsme Philippe-Éfraïm LANDAU Archives du Consistoire de Paris OLRY TERQUEM (1782-1862) RÉGÉNÉRER LES JUIFS ET RÉFORMER LE JUDAÏSME RÉSUMÉ L'érudit d'origine messine Olry Terquem occupe une place originale et non négli- geable dans l'histoire des juifs de France durant la première moitié du XIXe siècle. Acquis à l'idéologie des Lumières, il espère que l'institution consistoriale saura réformer le culte israélite pour mieux régénérer ses coreligionnaires. Sous le pseu- donyme de Tsarphati (le Français), il publie entre 1821 et 1840 vingt-sept longues lettres dans lesquelles il propose des transformations radicales (culte du shabbat déplacé au dimanche, abandon de la circoncision, offices en français, etc.). Mais sa réforme extrémiste n'est guère soutenue par le rabbinat et les notables consisto- riaux. Pourtant, certaines de ses propositions sont retenues à partir du Second Empire, en particulier une meilleure éducation profane des rabbins, la célébration de la bat- miÒwah pour les jeunes filles. Premier réformateur dans la communauté, il reste fidèle à ses convictions même s'il subit de nombreuses épreuves, dont la conversion arrachée in extremis à son frère en 1845. Ainsi, bien qu'unique dans sa démarche, il représente une génération tourmentée pour qui le maintien de la tradition ne doit pas être une entrave à l'émancipation. SUMMARY The Metz-born polymath, Olry Terquem, played a unique and rather momentous role in the history of French Jews during the first half of the nineteenth century. A man of the Enlightenment, he hoped that the Consistories will be able to re- form the Jewish cult in order to help his coreligionists' regeneration. Under the pen-name of Tsarphati (the Frenchman) he published from 1821 to 1840 twenty- seven long letters in which he submitted drastic emendations (to have the Shabbat celebrated on Sundays, to give up the circumcision, to use the French language in public worship and so on) but the rabbis and Consistorial leaders did not pay much attention to his extreme proposals. Yet some of them were taken in account from the Second Empire onwards, mainly regarding a better general education of the rabbis and the bat-mitswah rite for the girls. Terquem had been the first reformer of the community and remained faithful to his opinions though hardly struck in his personal life, mainly through his brother's Revue des Études juives, CLX (1-2), janvier-juin 2001, pp. 169-187 170 OLRY TERQUEM (1782-1862) forced conversion to Catholicism on his deathbed in 1845. So, though having fol- lowed his own way, he represents well an uneasy generation which did not allow the keeping of tradition to impede emancipation. Fils de Salomon Terquem et de Merlé-Marianne Cahen, Olry Terquem naît à Metz le 16 juin 1782. Il est le puîné d’en famille de quatre enfants. Selon les rares souvenirs qu’il relate au sujet de son père, les Terquem sont originaires de Durkheim dans le Palatinat et se sont installés en Lorraine à la fin du règne de Louis XIV1. De condition modeste à l’origine mais jouissant d’une excellente réputa- tion, son père épouse la fille du scribe Olry Cahen. Si Olry Terquem re- grette que son père soit «un fervent sectateur des observances populaires», il reconnaît en lui le souci de faire toujours le bien, d’aider les pauvres et surtout d’apporter une éducation parfaite à ses enfants à la fois «sur le tra- vail, sur l’exercice des arts et des métiers»2. Néanmoins, Salomon Ter- quem, brocanteur puis commerçant en capitaux, tient à ce que ses enfants reçoivent une éducation juive traditionnelle. Aussi, Olry suit les cours dis- pensés par Israël Îezir à l’école juive ou Ìeder qui se situe dans la vieille synagogue. Selon le témoignage de Moïse Biding, gendre d’Israël Îezir, il aurait été assez turbulent comme d’ailleurs son frère aîné Élie. il est ren- voyé plusieurs fois de l’école pour indiscipline; son père est alors obligé de lui donner des cours particuliers dans la demeure familiale jusqu’à son ad- mission à l’École centrale de la ville où il se révèle être un élève doué pour les matières profanes. À partir de 1799, vraisemblablement aidé et conseillé par Moïse Ensheim, ancien précepteur des enfants de Moïse Mendelssohn et ami de l’abbé Grégoire, il prépare le concours d’entrée de l’École polytechnique. Après un premier échec, il y est reçu en 1801. Il devient ainsi le deuxième polytechnicien israélite après Abraham-Gabriel Mossé de la promotion 1798, fils d’un baylon de Carpentras acquis aux idéaux de la Révolution française3. Dès 1804, il obtient la chaire de mathématiques au lycée impérial de Mayence, ville où l’influence de la Haskala et de la Révo- lution française est toujours très vive sur les membres de la communauté juive. 1. Document aimablement communiqué par Monsieur Bernard Lyon-Caen que nous re- mercions. Il s’agit d’un texte inédit écrit par O. TERQUEM, Notice biographique sur Salomon Terquem, p. 1. 2. Ibid., p. 5. 3. AX. Répertoire 1794-1994, Société amicale des anciens élèves de l’École polytechni- que, Paris, 1994, p. 4. OLRY TERQUEM (1782-1862) 171 Il semble qu’il reste proche de ses coreligionnaires même s’il se détache déjà de la tradition. Il conseille ainsi le jeune Feistel Lévy à préparer l’École polytechnique et lui dispense des cours de mathématiques. Ce der- nier est admis en 1807. Avec le retrait des troupes françaises, il est d’abord nommé professeur à l’École d’artillerie de Grenoble après avoir été reçu docteur ès-sciences en 1812 et rejoint Paris dès 1815 où il se montre très actif au sein du Comité d’artillerie. À l’origine de la création de la bibliothèque du Dépôt central, il en devient le conservateur jusqu’à sa mort en 1862. Il publie divers ma- nuels consacrés à l’algèbre et à la géométrie qui font autorité dans les mi- lieux scientifiques, en particulier le Manuel d’Algèbre (1827) et le Manuel de Mécanique (1828). Connu du monde militaire et universitaire pour ses nombreux travaux et son imposante production littéraire, il fonde avec Gerono les Nouvelles annales de mathématiques en 1842. De 1855 à 1861, il édite le Bulletin de bibliographie, d’histoire et de biographie de mathé- matiques4. Grand érudit et polyglotte, versé aussi bien dans les sciences religieuses que profanes selon ses amis et ses détracteurs, disciple de Mendelssohn et admirateur de Spinoza et de Voltaire, il souhaite tout au long de sa vie par- ticiper à la régénération de ses coreligionnaires, conformément aux déci- sions doctrinales du Sanhédrin de 18075. Cet intérêt particulier qui se tra- duit par un regard critique sur les instances communautaires et la pratique religieuse, l’entraîne à rédiger les fameuses Lettres tsarphatiques à partir de 1821. Du régénérateur au réformateur (1819-1821) Comme ses amis d’origine messine tels Moïse Ensheim, Isaïe-Berr Bing et Michel Berr, Olry Terquem estime que la régénération des israélites ne peut être complète qu’avec l’abandon de certaines habitudes et coutumes motivées par la mentalité du ghetto. Il est donc désormais nécessaire et ur- gent d’éduquer la jeunesse afin qu’elle soit apte à s’intégrer dans la société française, d’instruire davantage les futurs rabbins aux bienfaits de l’émanci- pation et surtout d’apporter de notoires transformations au culte jugé trop 4. Sur les aspects biographiques d’O. Terquem, consulter Les Archives israélites, 1862, p. 313-320; L’Univers israélite, 1862, p. 437 et La Nouvelle Biographie Générale, sous la direction du Dr. Hoefer, Paris, 1864, p. 1006-1007. 5. Sur les décisions doctrinales du Grand Sanhédrin, voir Le Grand Sanhédrin de Napo- léon, sous la direction de Bernhard Blumenkranz et d’Albert Soboul, Toulouse, 1979 et sur- tout l’ouvrage fondamental de Robert Anchel, Napoléon et les juifs, Paris, 1928. 172 OLRY TERQUEM (1782-1862) sectaire et hostile à la modernité. Influencé par les réformateurs judéo-alle- mands et par son expérience à Mayence, il tente d’élever le débat au sein de la jeune institution consistoriale qui s’est fixée pour objectifs de poursuivre les principales idées énoncées lors du Grand Sanhédrin et ce, sans que la Restauration apporte une quelconque modification aux principes chers à l’israélitisme naissant. Proche de Michel Berr et du polytechnicien Mathis Dalmbert (de la pro- motion 1806), il participe activement à la création de la première école consistoriale de Paris en 18196. La tache convient d’ailleurs à cet homme ambitieux qui, aux yeux des notables et des rabbins, représente déjà le mo- dèle de l’israélite émancipé. Très tôt, les responsables consistoriaux ont conscience que l’éducation est l’un des principaux enjeux de la régénération car elle doit permettre à la fois la survie de la religion et l’intégration désormais inévitable dans une société en pleine transformation depuis 17897. Le temps du kahal et de l’autorité rabbinique sur les fidèles est désormais révolu. Malgré eux, avec réticence ou accord tacite, les israélites de France sont obligés de s’adapter et, par voie de conséquence, de définir une nouvelle identité sans pour autant négliger une certaine conscience communautaire. Olry Terquem est ainsi l’un des promoteurs de ce choix inévitable, lui qui maîtrise les langues sémitiques et classiques, lui qui jouit d’une im- mense culture tant religieuse que profane. Aussi, il conseille officieusement les grands rabbins Abraham de Cologna et Emmanuel Deutz et propose la création d’une école selon le mode d’enseignement mutuel très en vogue dans les écoles françaises à cette époque où l’enseignant fait participer di- rectement les enfants pour animer les cours.
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