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His colonization attempts in frontier East Florida, entirely self-funded, were beset by difficulties and in 1825 he departed for England, where he hoped to elicit support. (''To be expanded, please be patient''.)
In London, Levy took on an activist role during 1827–28 and his writing and oratory became well known in the metropolis. His initial celebrity can be largely attributed to the enthusiastic backing of influential Christians—particularly the editors of the evangelical newspaper ''The World'' as well as the leadership of the Philo-Judaean Society. Philo-Judaeans were ostensibly devoted to the material and educational welfare of London's impoverished Jews but nevertheless harbored conversionist goals. In contrast Levy sought tangible relief for his fellow Jews, most of whom dwelt in the East End slums, but steadfastly rejected the tactics of conversion. Striking an unprecedented diplomatic balance, Levy was able to rise within the reform ranks and still retain a staunchly Jewish persona. His prominent Philo-Judaean supporters included the radical evangelical and former Tory MP Henry Drummond; the decorative glass manufacturer [[Apsley Pellatt]]; and the Anglican clergyman Hugh McNeile (also [[M'Neile]]). Levy's first major address before the organization, held at [[Freemasons' Hall, London|Freemasons' Hall]] in May 1827, stressed the commonality of the Judaeo-Christian tradition, condemned antisemitism, and challenged Christians to end "the persecution of contempt." (''The World'' (London), 20 June 1827) Positive press coverage presented Levy as an admired orator, philanthropist, and promoter of inter-faith relations. Millennialist zeal contributed to Levy's notoriety and some viewed his actions as "extraordinary signs of the times" and proof that "something most singular is approaching" (ibid., 9 January 1828). Previously any public notice among Anglo-Jewry was purposely avoided and debates with gentiles were considered anathema—a passive strategy that emerged after centuries of Old World oppression.<ref>{{Cite book|url=http://worldcat.org/oclc/798437915|title=The rise of modern Jewish politics : extraordinary movement|last=1950-|first=Monaco, C. S.,|date=2013|publisher=Routledge|isbn=9780415659833|oclc=798437915}}</ref>
Levy's agenda for reform also included the gradual abolition of slavery and he frequently expounded the subject in England. His pamphlet ''A Plan for the Abolition of Slavery, Consistently with the Interests of All Parties Concerned'' (1828) was praised for addressing pragmatic issues that other abolitionists avoided. Despite the publication's anonymity Levy's authorship was well known in reform circles. His anti-slavery philosophy evolved from his background as a sugar planter in the New World—practical experience that few abolitionists could equal. From his perspective immediate emancipation would be calamitous since blacks were not only psychologically injured by slavery but were also hampered by illiteracy. Consequently Levy—an actual slave-owner in Florida—advocated universal education for slave children, a system that would stress reading, writing, and science fundamentals as well as farming skills. Freedom would be awarded at the age of twenty-one and each family would be given land for cultivation. Levy envisaged a "united association" of philanthropic businesses that would put his tenets into practice.<ref>{{Cite book|url=http://worldcat.org/oclc/799705796|title=Moses Levy of Florida Jewish Utopian and antebellum reformer|last=Auteur.|first=Monaco, C. S. (1950- ).,|date=cop. 2005|publisher=Louisiana State University Press|isbn=0807130958|oclc=799705796}}</ref>
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