Introduction The notion of self-invention appeared in the times of romanticism. It usually states that adolescence is obviously a time of insurgence in which one “finds oneself,” the plan that the best path to reliance is throughout personal preference. The self-invention by the German Jewish is regarded to start for the works by Abraham Mendelssohn and his “Jerusalem” in particular. He dedicated himself to technicalities and was the first German who pursued studies in this focus in England and France. He placed lots of positions all through his life span. Mendelssohn’s “Jerusalem” Mendelssohn’s “Jerusalem,” was claimed to show frequent similarities with Spinoza’s “Tractatus Theologico-Politicus,” but attains completely conflicting outcomes, contracts in the first piece with the connection of Government and Church, both of which, though having dissimilar aims and methods, should endorse human gladness. According to Mendelssohn, the Church has no privilege to hold material goods, and Church law is fundamentally opposing to the origin of religion. He again resisted actively the right of forbid and ex-communication, and was the primary, no less than in Germany, to beg for the division of Church and State, and for the liberty of faith and principles. Then, he deals with Judaism, which he regarded as rather contradictory to Christianity, no doctrine whose reception is required for salvation. Judaism is no disclosed religion in the standard meaning of the term, but only disclosed legislation, laws, directives, and regulations, which were supernaturally given to the Jews through Moses. Mendelssohn did not distinguish wonders as confirmations of everlasting truths, nor did he devise notions of faith. As a result, he very inquisitively classified the traditional law as “a kind of summons, livelihood, speeding up the brain and heart, full of sense, and having the neighboring similarity with tentative religious information.” This is the permanent connection that is everlastingly to combine all those who are natural into Judaism. The notion of self-invention for him was meant to describe the evidence of the divine authority, and the righteousness of the Church’s power in the state. Solomon Maimon Another author, who devoted his life to the matters of self-invention among German Jewish was Solomon Maimon. His life and works leave readers and researchers a bit puzzled. It is, indeed, a good foreword into the issues of world Judaism, the spread of Jewish all over the world, life and consideration, collecting a lot of erudite data and information about him. Solomon Maimon in his life got a Jewish religious education and was prejudiced by the Talmudic convention and principally by Maimonides. Traveling through Germany, he got to Berlin in 1779 and later went to school in Hamburg. An important critic of Immanuel Kant, Maimon argued that the “obsession in itself” was to be realized not as an outside entity underlying occurrences but as something inhabiting in realization, a limit of the probable cognition of an object. Maimon imagined the idea of a countless motive, which he from time to time realized as a boundary of realizing but tended to stare as an ontological article. Rahel Varnhagen Rahel Varnhagen was a German writer of Je