tag:blogger.com,1999:blog-55765853325266776882024-03-28T06:54:57.542+02:00Kotzk Blog<i>by Rabbi Gavin Michal</i>
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I have always been drawn to the teaching of the Rebbe of Kotzk. His approach was predicated upon uncompromising truth and intellectual independence.This allowed him to be fearless and never to succumb to societal pressures.
He knew that Judaism was so much deeper and more profound than the way it was perceived by the masses and bent by religious populism.
These essays, although not necessarily Kotzker in essence, are certainly Kotzk inspired.Rabbi Gavin Michalhttp://www.blogger.com/profile/14410541880380752479noreply@blogger.comBlogger462125tag:blogger.com,1999:blog-5576585332526677688.post-24752160450888676702024-03-24T11:33:00.006+02:002024-03-26T17:07:44.158+02:00467) Lechu Neranena on Wednesday<p> </p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b> </b><b>Guest post by Moshe Tzvi Wieder</b></span></p><p class="MsoNormal">
</p><p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">I thank Moshe Tzvi Wieder for sharing with us his research
into the early <i>Siddur</i> (<i>prayer book</i>). Moshe Tzvi Wieder is the
author of “<i>The Siddur from Its Sources</i>” (<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">הסידור
ממקורותיו</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) a unique <i>Siddur</i> which provides the earliest known
sources for every part of the <i>Siddur</i>. To learn more about <span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt;">הסידור ממקורותיו</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>, <a href="https://siddur.wiederpress.com/" target="_blank">see the site here</a>.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><b><i><o:p><span style="font-family: arial;"> </span></o:p></i></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><i>Lechu Neranena</i> on Wednesday<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0tTiFEM3Snxx3tNaPPNt1QpYwt8Ng6LLMcZE1PIRd2KmAK33OQJW_TX5v9GQCbrYbcPVgYH72Iq0E55C_oLtvfWBO79fehSdLtn9hIH96bE4UdXGR137qFy08Oy2V2opWJ2Frx8Ywvmn4w9vyv310HYvGTXo2R5BwCLwhLnf_nleOHknzEn3JY-JaibE/s435/2024-03-22%2012_07_02-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="435" data-original-width="402" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0tTiFEM3Snxx3tNaPPNt1QpYwt8Ng6LLMcZE1PIRd2KmAK33OQJW_TX5v9GQCbrYbcPVgYH72Iq0E55C_oLtvfWBO79fehSdLtn9hIH96bE4UdXGR137qFy08Oy2V2opWJ2Frx8Ywvmn4w9vyv310HYvGTXo2R5BwCLwhLnf_nleOHknzEn3JY-JaibE/s320/2024-03-22%2012_07_02-Window.png" width="296" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><i><span style="line-height: 22px;">The Siddur from Its Sources</span></i><span style="line-height: 22px;">, by Moshe Tzvi Wieder, Wieder Press, 2023.</span></span></td></tr></tbody></table><span style="font-family: arial;"><br /></span><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Mishna (Tamid 7:4) delineates which chapters of Tehillim
the Leviim would say for each day of the week. While it does not explicitly
state the ending of each section, both logic and early manuscript evidence bear
out that the Leviim would stop at the end of each chapter. </span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Interesting then is our practice with regard to Wednesday’s
Shir Shel Yom, chapter 94. While on all other days we end, as the Leviim did at
the end of the chapter, on Wednesday we continue and read the first three
verses of the following chapter. For many years, I understood this practice to
have resulted from the 16th century innovation to recite chapter 95 (<span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt;">לכו נרננה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) as a preamble to Ma'ariv on Erev Shabbat. As
the Gemara in Pesachim (106a) explains, Wednesday is the first day of the week
that "belongs" to the following Shabbat. As such, it made sense to
note the connection in that day's Shir Shel Yom. The siddur evidence
(Siddur MeBracha Mantua 1578) seemed to back this timing as well. </span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://siddur.wiederpress.com/update-1-%d7%95%d7%91%d7%a0%d7%97%d7%94-%d7%99%d7%90%d7%9e%d7%a8-%d7%a9%d7%99%d7%a8-%d7%a9%d7%9c%d7%99-%d7%99%d7%95%d7%9d/" target="_blank">Recently, I found the practice</a> to add the first 3
verses of Tehillim 95 in manuscript Siddurim reflecting the Roman Rite from the
15th century. I confirmed this practice via five different manuscripts
all dated from the 15th century, at least 100 years prior to the
innovation of the Tzfat Kabbalists. This discovery has several
implications:</span><span style="font-family: arial;"> </span></p>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Obviously,
the theory I previously understood cannot be correct as the timing is
reversed. As an aside, this is why it is critically important to
establish the timeline of inclusion in the Siddur, before authoring theories
as to how certain parts of the Siddur came to be. </span> </li></ol>
<ol start="2" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Is
it possible that while the sequence was reversed, the reasoning was still
correct? Said differently, is it possible that given a custom to
mention the start of chapter 95 on Wednesdays, the Tzfat Kabbalists, based
on the Gemara in Pesachim, decided to start their Erev Shabbat custom from
those verses? This is, of course, pure speculation, but it is
fascinating speculation.</span> </li></ol>
<ol start="3" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We
are left with a question as to why the Roman Rite developed this tradition
in the first place. If any readers have a theory, I'd be interested
to read it.</span> </li></ol>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Please click on the following link for more of an in-depth look at Wieder’s
interesting research:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal"><o:p><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><a href="https://siddur.wiederpress.com/about-the-siddur/#flipbook-df_56/1/" style="font-family: Arial, sans-serif; font-size: 12pt;">https://siddur.wiederpress.com/about-the-siddur/#flipbook-df_56/1/</a> </o:p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><br /><p></p>
<p class="MsoNormal"><o:p> </o:p></p><b><o:p></o:p></b><p></p>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-62005411098221010402024-03-17T11:11:00.002+02:002024-03-18T01:44:55.329+02:00466) Separating the text from the context: an early Chassidic approach to Torah study<p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1_-VBdy666hBQEV4NPi4UWtNgYDeW2x2967TJvezAJCwWakdF7Qv4DlDjxor5t9y-jxoG3wLvzaZzwULRq_J2Npmyne_tagBOA2ArgrIjM6MO3hjPvH3YwQEHOZuteFlU-x31b3mqvv5N9wr5KEGeHng5AZgFSFPzkRz7lQj2KgGGOwtdTjZZFQ_Cj-0/s525/2024-03-16%2020_58_00-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="525" data-original-width="315" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1_-VBdy666hBQEV4NPi4UWtNgYDeW2x2967TJvezAJCwWakdF7Qv4DlDjxor5t9y-jxoG3wLvzaZzwULRq_J2Npmyne_tagBOA2ArgrIjM6MO3hjPvH3YwQEHOZuteFlU-x31b3mqvv5N9wr5KEGeHng5AZgFSFPzkRz7lQj2KgGGOwtdTjZZFQ_Cj-0/s320/2024-03-16%2020_58_00-Window.png" width="192" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;"><i>Toledot Yakov Yosef</i>: The first Chassidic book to be published. Koritz 1780.</span></td></tr></tbody></table><br /><p></p><p style="text-align: justify;"><b><span style="font-family: arial;">Abstract</span></b></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">We examine <i>Chassidic</i>
sources that show how early <i>Chassidism</i> reworked the traditional
methodologies of classical Torah study. They did this by separating the text
from the context and focusing, instead, on the divine light contained within
the letters and the words themselves. They did this regardless of the position
and meaning of these words in the sequence of the biblical storyline. This
approach was generally used to enhance the experientialism of the study process
which now became a spiritual, as opposed to an intellectual, enterprise. It
also opened a space for the theurgic or ‘magical’ use of Torah study to benefit
the student (or perhaps more appropriately, the practitioner) to utilise the
exposed light or energy to effect a change in their material reality.</span><b><o:p><span style="font-family: arial;"> <span></span></span></o:p></b></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><br /></span></b></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction</span></b></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article – based extensively on the research by
Professor Moshe Idel<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20466.docx#_ftn1" name="_ftnref1" title=""><sup><sup><span style="line-height: 150%;">[1]</span></sup></sup></a> − shows
how <i>Chassidism</i> innovated a new approach to Torah (biblical) study as
compared to the traditional method adopted by the classical exegetes and Torah
commentators. Traditionally, a text was explained and interpreted very much
within the context of the biblical narratives, and sometimes within an ethical
and moral framework. We only need to turn to Rashi and other <i>meforshim</i>
(exegetes) to see these well-known approaches which are, for the most part,
rooted in the literal biblical text.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, with the onset of eighteenth-century <i>Chassidim</i>,
the context of the biblical narrative was almost reduced to insignificance. It
must be noted that not all models of earlier <i>Kabbalah</i> adopted this <i>experiential</i>,
<i>theurgic</i> and <i>ecstatic</i> approach to Torah study. Some <i>Kabbalistic</i>
schools adopted a more <i>theoretical</i>, <i>philosophical</i> or <i>theosophical</i>
approach, where the context would have maintained its purchase.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">But this was not the case with <i>Chassidism</i> as the main
focus generally became one of drawing down the latent light and spiritual
energy contained within the holy words of the Torah regardless of their literal
meaning or contextual positioning. <i>Chassidism</i> advanced a
conceptualisation of Torah study that downplayed the aspect of ‘study’ as it was
traditionally understood <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> and emphasised ‘experientialism’ and the “<i>importance
of inner transformation</i>” (Idel 2010:3). This development and process will
become evident as we move through various <i>Chassidic</i> sources allowing the
texts to speak for themselves.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Chassidism as an oral tradition<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">During the lifetime of the Baal Shem Tov (1700-1760), the
founder of the <i>Chassidic</i> movement, <i>Chassidic</i> teachings were
transmitted orally. This was intentional on the part of the Baal Shem Tov because
he did not want the teachings to be committed to writing. <i>Shivchei haBesht</i>
portrays the Baal Shem Tov who meets a demon on the road, carrying a book. He
inquires as to the nature of the book and the demon responds that it was a book
written by the Baal Shem Tov himself. He realises that someone had been copying
his teachings against his wishes, and had produced a book. In the imagery of
the narrative, the forbidden written presentation of <i>Chassidic</i> teachings
is presented as a ‘demonic’ act. The Baal Shem Tov is angry, he gathers his
followers and discovers the culprit. His response is intriguing:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“There is not even a single word
here that is mine" (<i>Shivchei haBesht</i> #159).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Emergence of a written <i>Chassidic</i> tradition<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The new <i>Chassidic</i> teachings were supposed to have
remained an oral tradition. However, this restriction did not last too long
because in 1780, just twenty years after the Baal Shem Tov’s passing, the first
<i>Chassidic</i> book was published. The pattern was repeated and, ironically, <i>Chassidisic</i>
books were to become:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“one of the most productive forms
of Jewish creativity in the eighteenth and nineteenth centuries” (Idel 2010:4).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Pragmatically, according to Idel (2010:4), the battle to establish authority of leadership within the various groups of followers of the Baal Shem Tov may have led to the defiance of the ban against printing the teachings and the production of the large corpus of <i>Chassidic</i> literature. </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What is interesting for our study, is that of this huge
literature, most of the material was arranged, not around the <i>Talmud</i>,
but around the weekly Torah portion. In this sense, Torah study (in the <i>Chassidic</i>
conceptualisation thereof)<span style="mso-spacerun: yes;"> </span>occupied an
important place in this emerging literature. Idel (2010:4) explains that while
“<i>the formal focus of the literature are the verses of the Bible</i>,”
nevertheless they no longer follow the traditional formats of classical
biblical interpretation but are instead “<i>radically reinterpreted</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Even from a theosophical and theoretical <i>Kabbalistic</i>
point of view, the new <i>Chassidic</i> interpretations are radical because
they involve <i>experiential</i> rather than <i>intellectual</i> or <i>theoretical</i>
faculties.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Shifts in emphasis<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the earlier theosophical and less ecstatic <i>Kabbalah</i>,
the interpretation of biblical words was indeed mystical but related to the Ten
<i>Sefirot</i> and still had significant theoretical elements. With the advent
of <i>Chassidism</i>, the interpretation and essential intent of biblical study
became notably binary. The importance of the narrative was visibly diminished
and in its place were cosmic battles of good versus evil, holy versus impure,
soul versus body, and devotion versus study <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> which all fell within the
essential rubric of <i>Gadlut </i>(expansion of the mind) versus <i>Katnut</i>
(restriction of the mind).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This means that in addition to the literal biblical
narratives fading into the background, even the earlier <i>Kabbalistic</i>
perspective underwent a shift from its understanding of the Torah as a
theosophical description of the heavenly <i>sefirotic</i> realms, to a binary experiential
and theurgical battle of <i>expansion</i> versus <i>restriction</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The context is no longer relevant<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">With the onset of <i>Chassidic</i> literature, the context
of the biblical narrative began to lose its previous position of importance:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Hasidic interpretations were not
interested in the larger context of a certain chapter, but refer more to single
words or locutions found in a verse. Those units have been reified, by understanding
the sounds produced by the worshiper as if being entities possessing some form
of objective existence” (Idel 2010:10).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Chassidim</i> ironically, although characteristically,
offered a biblical source for the move away from biblical literacy and the move
toward letters with objective existence. According to Genesis 6:16, concerning
Noah’s Ark, the verse states, “<i>A window shall you make to the ark [=teivah]</i>.”
The Hebrew word for Ark is <i>teivah</i>, which has dual meanings <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
either an ‘<i>Ark</i>’ (like Noah’s Ark), or more importantly, a ‘<i>word</i>.’
Going with the second interpretation, the ‘<i>word,</i>’ which obviously is
comprised of letters, cannot remain dormant and closed, but “<i>An opening
shall you make to the words [of Torah]</i>.” In this interpretation, one needs
to actively make a portal to the words to enter within words of the Torah, not
merely study them.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We shall now turn to some sources that serve as examples of
how <i>Chassidic</i> thought completely reframed the classic understandings of
Torah study, profoundly minimising the biblical narrative and the context.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Magid of Mezeritch and the emergence of ‘white spaces’<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">With the <i>Chassidic</i> movement came the notion that G-d
was not just <i>represented</i> in the Torah but <i>housed</i> in the Torah.
According to R. Dov Ber Magid of Mezeritch:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“He [God]…concentrated Himself
into the Torah; therefore, when someone speaks on issues of Torah…let him do it
with all his power, since by it [i.e. the utterance] he united himself with Him…[who]
dwells in the pronounced letter” (Magid of Mezeritch, Or haEmet, 15b-17a).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Magid of Mezeritch goes on to explain that the Torah
indeed contains literal stories of biblical personalities and events, but we
now live in a new era where they take on a completely new meaning:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">"The Torah in its entirety
is collected from [the deeds of] righteous men, from Adam, and the forefathers…and
this is the complete Torah. However, the luminosity of the essence has not been
revealed yet, until the Messiah will come and they will understand the
luminosity of His essence. And this is the new Torah…” (Magid of Mezeritch, <i>Magid
Devarav leYaakov</i>, 17-18).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20466.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In other words, the ‘new Torah’ is not a new text. Rather it
is a new approach to reading the old text. This idea developed further and the
understanding of the definition of the<span style="mso-spacerun: yes;">
</span>‘text’ also underwent a dramatic and remarkable reworking. In fact, it
is no longer technically the text that contains the essence of G-d, but the <i>white
spaces</i> between the <i>black letters</i>. This was a common theme among the
early <i>Chassidic</i> writers.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Levi Yitzchak of Berdichev<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One of the students of the Magid of Mezeritch was R. Levi
Yitzchak of Berdichev. He developed this idea of white spaces further and even
connected it to the <i>Halachic</i> requirement that no two letters of the
Torah are allowed to touch each other:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“We can see by the eye of our
intellect why in the Torah handed down to us one letter should not touch the
other. The matter is that also the whiteness constitutes letters but we do not
know how to read them as [we know] the blackness of the letters. But in the
future God…will reveal to us even the whiteness of the Torah” (Levi Yitzchak of
Berdichev recorded in <i>Imrei Tzadikim</i>, 5b).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Levi Yitzchak of Berdichev writes about how G-d is to be
found in the white spaces, which become white ‘letters’:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the boundary of the white that
encompasses the letters possesses the aspect of the encompassing lights, which
are not revealed but are found in a hiddeness, in the aspect of the
encompassing light. From this we may understand that also the white boundaries
possess also the aspect of letters but they are hidden letters, higher than the
revealed letters” (R. Levi Yitzchak of Berdichev, <i>Kedushat Levi</i>, 327-328).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Aharon haLevi Horowitz<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One of R. Levi Yitzchak of Berdichev’s students was R.
Aharon haLevi Horowitz who writes that this experience of the divine is not
only something for the messianic future:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[but] even now, when a righteous
person pronounces the letters in a state of devotion... he unites the letters
to the light of the Infinite... and ascends higher than all the worlds to the
place where the letters are white and are not combined and then he can perform
there whatever combination he wants" (R. Aharon haLevi Horowitz, <i>Toledot
Aharon</i>, I, 18c).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Here we begin to see the conceptualisation of a theurgic or
supernatural notion emerge where, through the white letters, the student
becomes a practitioner who “<i>can perform whatever… he wants.</i>”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Aharon haKohen of Apta<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Aharon haKohen of Apta explains how Torah study is
anything but academic. Instead, it is a sublime experience of the infinity
contained and hidden within the letters of the Torah. He makes the important
distinction between <i>Katnut</i> (<i>restricted consciousness</i>) and <i>Gadlut</i>
(<i>expanded consciousness</i>). The letters of the Torah, even out of context,
hold expanded consciousness. He gives the analogy of a person who looks at a
picture of the king and is inspired. That is restricted consciousness. Then he
contrasts that with one who goes into the palace and interacts with the king
face to face. That is expanded consciousness. The letters of the Torah
represent the heavenly palace and one can meet the King by entering their
portals:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[One] sees the form of the king,
which is inscribed on a paper, and he very much enjoys seeing the form and its
beauty. And whoever is [found in the state of] qatenut ha-sekhel, enjoys and
delights in the inscribed form. But whoever has a wise heart says that because
there is such a great joy which is derived from the inscribed form, I shall be
more glad and I shall delight [more] from the light of the face of the king,
namely when seeing the form of the king himself. Therewith he makes an effort
to enter the palace of the king. Thus whoever is in [the state of] qatenut
ha-sekhel is enjoying the study of the Torah or the prayer whose letters are
the inscribed form of the king of the world... But whoever is [in the state of]
gadelut [ha-sekhel] says that it is good to enjoy the light of the face of the
king, namely he causes the adherence of his thought to the light of ’Ein Sof
which is found within the letters” (R. Aharon haKohen of Apta, <i>Or haGanuz
laTzadikim</i>, col. 8, 3ab).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Aharon of Zhitomir<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In another theurgical (manipulative) conceptualisation of
the words of Torah, R. Aharon of Zhitomir also writes how one can powerfully
‘control’ the letters of the Torah to derive material benefits here on earth.
This can not be achieved through sincerity alone, with mere “<i>speeches with
power and devotion</i>” but <span style="mso-spacerun: yes;"> </span>only when
one “<i>utters speeches with devotion and brings all his power within the
letters and cleaves to the light of the Infinite</i>”:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Sometimes, the letters rule over
man, and sometimes man rules over the letters. This means that when man utters
speeches with power and devotion, the speeches then rule over him, because the
light within the letters confer upon him vitality and delight so that he may
utter speeches to the Creator, but this man cannot abolish anything bad, by
performing other combinations [of letters]. But when someone utters speeches
with devotion and brings all his power within the letters and cleaves to the
light of the Infinite…that dwells within the letters, this person is higher
than the letters and he combines letters as he likes... and he will be able to
draw down the influx, the blessing and the good things" (R. Aharon of
Zhitomir<b>, </b><i>Toledot Aharon</i>, I, fol. 40ab).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Mordechai of Chernobyl<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Mordechai of Chernobyl writes about the actual power
contained within the words of the Torah themselves to transform and elevate the
student who essentially becomes a mystical practitioner. In this formulation,
the words of the Torah are:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“palaces for the revelation of
the light of ’Eiyn Sof, [= Infinity]…that is clothed within them. When someone
studies the Torah and prays, then they [!]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20466.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
take them out of the secret places and their light is revealed here below....By
the cleaving of man to the letters of the Torah and of the prayer, he draws
down onto himself the revelation of the light of ’Eiyn Sof."</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Moses Chaim Efraim of Sudylkov <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Moses Chaim Efraim of Sudylkov takes this abovementioned
notion of a semi-autonomous power in the letters themselves, to a new level.
One must first communicate with the holy letters and ‘<i>ask</i>’ them to
reveal their secrets:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">"by study and involvement
with the Torah for its own sake…he can vivify his soul and amend his 248 limbs
and 365 sinews, [and] join…to their root, and to the root of their root which
are the Torah and the Tetragrammaton…all of this is [achieved] by the study of
Torah for its own sake…and for the sake of asking from the letters themselves”
(R. Moses Chaim Efraim of Sudylkov, <i>Degel Machaneh Efraim</i>, 94).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Do with the words whatever one wishes<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">With this notion of a semi-autonomous power contained within
the letters, comes an additional profound autonomous power given over to the
mystical practitioner, who can do with the words whatever one wishes.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Baal Shem Tov<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to R. Yakov Kaidaner’s <i>Sippurim Noraim </i>(p.
34), the Baal Shem Tov was given the authority from above to do whatever he
wished with the letters of the Torah.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Levi Isaac of Berdichev<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Levi Isaac of Berdichev takes this matter even further
and writes that the righteous<i> Tzadikim</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">"now have the power to
interpret the Torah in the way they like [even if in heaven this interpretation
is not accepted]” (<i>Pirkei Avot</i>, 25b).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Note the use of the word “now” indicating that this is a <i>Chassidic</i>
if not pre-messianic innovation.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Menahem Mendel of Rimanov<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Continuing along these lines,<span style="mso-spacerun: yes;"> </span>but taking it yet further, R. Menahem Mendel
of Rimanov writes that if one studies the Torah for its sake, he is allowed to
introduce his own thoughts into the Torah. This is an astonishing innovation
that fundamentally allows the practitioner to contribute new material to the
spiritual corpus of the Torah (R. Menahem Mendel of Rimanov, Introduction to <i>Ilana
deChayei</i>, 3a).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The teachings of <i>Chassidic Rebbes</i> are the Torah
itself<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">These ideas were developed to a previously unimaginable
level where the words of the <i>Chassidic Rebbes</i> are not only lofty and
sacred but become the essence of the Torah as well:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“In several Hasidic discussions
the sermons of the righteous were conceived as identical with Torah…which
should be fathomed and interpreted in seventy ways, just as the divine Torah”
(Idel 2010:15).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Just like the Torah has seventy facets of interpretation, so
do the words of the <i>Chassidic Rebbes</i> have seventy facets of
interpretation.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20466.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a> This
seems to suggest that not only were there innovations to the methodology of
Torah study but the barriers and boundaries of what constitutes the Torah may
also have undergone a radical reappraisal.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20466.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Idel, M., 2010, ‘Hermeneutics in Hasidism’, <i>Journal for the Study of
Religions and Ideologies</i>, vol. 25, 3-16.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20466.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
<i>Maggid Devarav LeYaakov</i>, ed. R. Schatz-Uffenheimer, (Jerusalem: The
Magnes Press, 1976).<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20466.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Exclamation mark is Idel’s. The “they” appear to be the letters themselves. There are indeed earlier references to 'letters flying off' independently and suchlike, but they are more developed and given practical impetus in the <i>Chassidic</i> texts.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20466.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
This may explain why the writings and teachings of some <i>Chassidic Rebbes</i>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
even after their passing and even on unrelated topics <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> are still perceived to have
direct bearing on real-life issues of people born decades later; because, on
this model, <i>Chassidic Rebbes</i> are subject to the application of the principle
of ‘seventy facets of the Torah,’ just like the Torah itself.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-32158682180853433632024-03-10T12:40:00.004+02:002024-03-11T18:40:24.562+02:00465) Did R. Chaim of Volozhin intentionally alter the image of the Vilna Gaon?<p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfuOFNkPqE5DM4p0pcGBnyaMoIN4Is5KkYoX-lKgYt90VkEvlRJo3sKcl4nKTuiCCxIUlTalGGBJAaQvE0n9a9HHaKaxmCxsTjnfqLK4PUAt1arL7cXXgMYU4oS0wySVQk6D3_Fugy7H-r4iUM2PGKTRPwLCaEZERHPKfmyrkvfuTkCNTbEC-1z0TqzmU/s488/2024-03-09%2020_57_25-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="488" data-original-width="376" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfuOFNkPqE5DM4p0pcGBnyaMoIN4Is5KkYoX-lKgYt90VkEvlRJo3sKcl4nKTuiCCxIUlTalGGBJAaQvE0n9a9HHaKaxmCxsTjnfqLK4PUAt1arL7cXXgMYU4oS0wySVQk6D3_Fugy7H-r4iUM2PGKTRPwLCaEZERHPKfmyrkvfuTkCNTbEC-1z0TqzmU/s320/2024-03-09%2020_57_25-Window.png" width="247" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">A 1704 manuscript of an early Hebrew translation of Euclid’s Elements. Later, in 1780, the </span><span style="font-family: arial; font-size: x-small;">first printed Hebrew edition of Euclid's <span style="-webkit-font-smoothing: antialiased; background-color: white; box-sizing: border-box; color: #333333;">Elements</span><span style="background-color: white; color: #333333;">, was published in Amsterdam, translated into Hebrew by R. Baruch Schick of Shklov, on the instruction of the Vilna Gaon.</span><i style="color: #333333;"> </i></span></td></tr></tbody></table><br /><p></p><p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><b><span style="font-family: arial;">Abstract<o:p></o:p></span></b></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">Based on a comparison between the
various representations of the Vilna Gaon’s worldview by his different
students, it seems that his main student, R. Chaim of Volozhin, meticulously
selected, if not shaped, only certain aspects of his teacher’s ideology to present to future
generations. </span><span style="font-family: arial;">We shall examine</span><span style="font-family: arial;"> how </span><span style="font-family: arial;">R. Chaim of Volozhin crafted an image of the Vilna Gaon as: </span></p><p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">1) a religious scholar not interested in the secular scholarship; </span></p><p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">2a) a <i>theoretical</i> or <i>theosophical</i> master of mysticism with no
interest in <i>theurgical </i>or <i>practical</i> <i>Kabbalah;</i></span></p><p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">2b) a master <i>practica</i>l <i>Kabbalist</i> (the previous characterisation of the Vilna Gaon as a '<i>theoretical</i> <i>Kabbalist</i>' was later changed to present him as '<i>practical Kabbalist</i>'), and</span></p><p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">3) a spiritual innovator who intended to present an ‘authorised’ version of mysticism, in lieu
of <i>Chassidism</i>, to the Lithuanian <i>Mitnagdim.</i></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p><p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><o:p><span style="font-family: arial;">These representations are then compared to how other students and family members charactersied and witnessed the Vilna Gaon, and to what the Gaon himself had expressed on these matters.<span></span></span></o:p></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively on the research by
Rabbi Dr Raphael Shuchat<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−
looks at the possibility that R. Chaim of Volozhin (1749-1821), regarded as the
main student of the Vilna Gaon, may have intentionally altered the image we now
hold of the Vilna Gaon.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">One imagines that the Vilna Gaon (1720-1797), also known as the <i>Gra</i>,
would have had a huge following during his lifetime, however, the reality was
that “<i>beyond his inner circle he was not known well</i>” (Shuchat 2023).
This means that it was left to his various students and disciples to portray an
image of their teacher that was to become the ‘historic persona’ of the Vilna
Gaon that the later generations were to inherit:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">“[T]here were several disagreements within
this inner circle, some presented during R. Hayyim’s lifetime and others after
his passing… Comparison of R. Hayyim’s portrayal of the Gaon with those of
other students and family members, as well as with the Gra’s own writings
demonstrates that he manipulated his teacher’s image by disclosing certain
aspects and intentionally remaining silent on others” (Shuchat 2023).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Early testimonies concerning the persona of the Vilna Gaon<o:p></o:p></span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">According to testimonies, the Vilna Gaon kept well out of the
public arena. He did not have many close disciples and it was very difficult to
get to know him. Even his own sons, R. Avraham and R. Yehudah Leib expressed
how aloof their father was. Writing in the Introduction to their father’s <i>Shulchan
Arukh</i> (<i>Orach Chaim</i>) they express how little communication took place
within the family:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“He never looked beyond his four cubits…
Never did he ask of the welfare of his children, neither did he ever send them
a letter of greetings or read theirs.”</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">The Vilna Gaon’s grandson, R. Yaakov Moshe of Slonim, writes in a
similar manner:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“I had not been in Vilna for three
years, and when I came to see him [the Gaon], he did not ask me anything
concerning the welfare of my family or my children except after a few days…despite
the fact that I was his favorite grandchild”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span></span></span></a></span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the original manuscript of the abovementioned text, the
words “<i>after a few weeks</i>” were crossed out and replaced with “<i>after a
few days</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The slow emergence of biographical information<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Although the famous Vilna Gaon passed away in 1797, it took
fifty-nine years for his first biography to be published in 1856. Another work,
<i>Maaseh Rav</i>, which recorded his personal customs, and which one imagines
should have been in great demand, took thirty-five years to be published in
1832. Compare this to other rabbinic works that were often published within the
lifetimes of the individual.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The very first book to be published was the Vilna Gaon’s
commentary on <i>Mishlei</i> (Proverbs), edited by R. Menahem Mendel of Shklov,
a few months after the Gaon’s passing. He writes that his teacher dictated the
ideas to him and that he has now presented them in writing, but he glaringly
omits any details of the Vilna Gaon’s worldview or biography.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The second work to be published was <i>Shenot Eliyahu</i> (a
commentary on <i>Seder Zeraim</i> in the <i>Talmud Yerushalmi</i>). In the
various Introductions <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> by the different students <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> some biographical details are
shared for the first time. It is here that R. Chaim of Volozhin seems to push
himself to centre stage as the main and authoritative representative of the
Vilna Gaon:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[O]wing to his shrewdness as a
public figure, R. Hayyim undertook to establish himself as the main
representative of the Gaon’s legacy. In furtherance of this goal, when Shenot
Eliyahu was being prepared for publication in 1799 in Lemberg, R. Hayyim’s
authored an introduction that highlighted his relationship with the Gaon” (Shuchat
2023).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">As the various accounts of the Vilna Gaon slowly began to
emerge, one immediately noticed important discrepancies and contradictions in
their content. One of the reasons for this may have been fierce conflicts
between the nascent <i>Chassidim</i> and the <i>Mitnagdim</i> (opponents to the
<i>Chassidic</i> movement) as well as the <i>Maskilim</i> (members of the
Enlightenment movement):</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Attempts to censor, or at least
omit, certain biographical elements[,] aimed to avoid inflaming the already existing
struggle between Hasidim and Mitnagdim and to distance the image of the Gaon as
far as possible from the Maskilim” (Shuchat 2023).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Vilna Gaon on secular studies and <i>Kabbalah</i><o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Surprisingly, it is very difficult to establish exactly what
the Vilna Gaon’s relationship to two immensely important topics were. The first
was how he viewed <i>secular studies</i> in an age of Enlightenment and the
second was how he viewed <i>Kabbalah</i> in an age of <i>Chassidic</i>
mysticism. There is a very distinct pattern in how the Vilna Gaon’s views on
these two burning issues were presented by the different students.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">a) Secular studies<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On the matter of secular studies, the most outspoken, albeit
contradictory testimonials come from R. Chaim of Volozhin (negating the Gaon’s
interest in secular studies) <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> and both R. Yisrael of Shklov and R.
Yakov Moshe of Slonim and others (promoting the idea that the Gaon was
interested in secular studies).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Chaim of Volozhin painted a picture of the Vilna Gaon’s
complete and utter opposition to secular studies:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“R. Hayyim consistently omitted
all biographical facts relating to the Gaon’s knowledge of secular
studies—possibly to disassociate the Gaon’s image from that of the Maskilim” (Shuchat
2023).</span><b><span style="font-family: arial;"> </span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">But we know that that was not the case in reality because:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[i]t is widely recognized that
the Gra had a personal interest in general knowledge, especially the exact
sciences; the evidence is abundant” (Shuchat 2023).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Yisrael of Shklov, the Vilna Gaon’s youngest student, also
supports this view that the Vilna Gaon promoted secular studies. He <span style="mso-spacerun: yes;"> </span>writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“This is what he [the Gra] said:
All knowledge is necessary for [understanding] our holy Torah… He knew them all
thoroughly and mentioned them: algebra, trigonometry, geometry, and music which
he praised greatly. ... Only with regard to medicine [did he limit his study
thereof]. He knew human anatomy and all things relevant to this, however
regarding the composition and prescribing of medicines, his saintly father commanded
him not to study this so as not to diminish his Torah study in case he might
have to save lives. ... And regarding the wisdom of philosophy he said that he
had studied it thoroughly.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Similarly, R. Barukh Shick of Shklov describes the Vilna
Gaon’s interest in geometry and general science as follows:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“I heard from his holy mouth that
to the extent that one lacks in knowledge of other wisdom, he will lack one
hundred-fold in Torah knowledge. For Torah and [general] knowledge are linked
one to another ... and he commanded me to copy into our holy language whatever
is possible from general knowledge.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Interestingly, this testimony was from a work that was
printed while the Vilna Gaon was still alive, and this seems to authenticate it.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Vilna Gaon’s (favourite) grandson R. Yaakov Moshe of
Slonim together with his uncle, R. Yehudah Leib, the Gaon’s son, testified (in
their Introduction to Gra’s <i>Commentary on the Zohar</i>, published in Vilna
in 1810):</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[The Vilna Gaon] embellished the
heavens teaching new ideas on astronomy… He explained the constellations…and
their paths… All [the world’s] glory was seen by him [the Gra]… the wisdom of
algebra, three hundred and three new principles never seen before in the land
of Judea. He researched and prepared a wondrous chart of fractions.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It wasn’t just science that the Vilna Gaon was interested in
but also philosophy. In a document containing his signature, the Vilna Gaon requested
a copy of Aristotle’s work on ethics (<i>Sefer haMidot leAristo</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Accordingly, the fact that R.
Hayyim of Volozhin was utterly silent on this point in his introductions to the
Gra’s works and in all of his own writings appears to be a deliberate lacuna… [Yet,
significantly,] Hayyim never negated any statements made by other students or
family members of the Gra concerning his positive attitude to secular studies” <a name="_Hlk160806026">(Shuchat 2023).</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yet the notion of the Vilna Gaon’s opposition to secular
studies persisted despite the overwhelming evidence to the contrary. For
example, a contemporary of R. Chaim of Volozhin, R. Eliyahu Rogaler, writes rather
derisively that the Vilna Gaon only made time for secular wisdom when he was in
places where it is forbidden to study Torah (such as the bathroom).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[6]</span></span></span></span></a></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">b) Kabbalah<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On the matter of mystical or <i>Kabbalah</i> studies, R. Chaim
of Volozhin together with R. Menahem Mendel of Shklov, promoted the image of
the Vilna Gaon as a <i>Kabbalist</i> par excellence.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, R. Chaim of Volozhin’s view is somewhat nuanced. In
his earlier writings, R. Chaim of Volozhin was reluctant to over-emphasise his
teacher’s involvement with <i>Kabbalah</i>, lest he depict his teacher as
drifting too close to the camp of <i>Chassidim</i>. In his later writing, R.
Chaim of Volozhin reversed and amended his original view and indeed began
promoting his teacher as a mystic par excellence.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The reason for this ‘shift in policy’ is fascinating because
it seems that later, as the <i>Chassidic</i> movement grew, R. Chaim of
Volozhin wanted to present the Lithuanian <i>Mitnagdim</i> with a ‘sanitised’
form of mysticism to replace the mysticism of the <i>Chassidism</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Significantly, R. Chaim of Volozhin never got involved with
the Vilna Gaon’s intense fight against the rise of <i>Chassidism</i>. On the
contrary, although he was ideologically opposed to <i>Chassidism</i>, he even
allowed <i>Chassidic</i> students to study in his famous Volozhin Yeshiva,
founded in 1802.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It was in this area of <i>Chassidism</i> and mysticism that
R. Chaim of Volozhin became rather creative. While he lauded his teacher’s
profound mystical knowledge, he made a point to emphasise that his <i>Kabbalistic</i>
knowledge was only <i>technical</i>, not <i>practical</i>.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In other words, he claimed that the Vilna gaon only studied <i>theoretical</i>
or <i>theosophical</i> <i>Kabbalah</i>, but did not venture into <i>theurgic</i>,
<i>ecstatic</i> or <i>practical Kabbalah</i>. He described his teacher as a <i>Kabbalistic
theorist</i>, not a <i>Kabbalistic practitioner</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">With time, however, R. Chaim of Volozhin begins to
dramatically reappraise his earlier position and he indeed depicts his teacher
as a master <i>Kabbalistic practitioner</i>. The Vilna Gaon is no longer
described as someone just well-versed in the theories and principles involved
in the study of <i>mysticism</i>, but he is depicted as a practising <i>mystic</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This is a complete about-turn in R. Chaim of Volozhin’s
framing of his teacher. Why did this radical reframing of the Vilna Gaon take
place? Why did the Vilna Gaon have to go from being portrayed initially as a
student of theosophical <i>Kabbalah</i>, and later to an avowed mystic with
supernatural and spiritual abilities “<i>expert in the use of divine names for
purposes of practical Kabbalah</i>”? (Shuchat 2023).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[L]ate in his life R. Hayyim
changed his strategy regarding the Gaon’s relation to Kabbalah. In his early
years he thought that representing the Gra as a mystic would only serve to
justify Hasidic claims that their rebbes were [also]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
mystics. However, as the Hasidic movement grew, R. Hayyim resolved that there
was greater value to publicly disclose that the Gaon was a mystic of even
greater spiritual powers than the Hasidic leaders” (Shuchat 2023).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Initially, R. Chaim of Volozhin was not yet aware of the
threat <i>Chassidism</i> was to pose to the Lithuanian community. The <i>Chassidim</i>
were mystics and studied mysticism, so he depicted the head of the opposition
Lithuanian community to also study and master mysticism. The competition was
evened out. But as the <i>Chassidic</i> movement grew by leaps and bounds, it
suddenly became necessary to show that the head of the opposition <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> the
Vilna Gaon <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
even surpassed the <i>Chassidim</i> with his mastery of<i> practical Kabbalah</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In 1820, a year before R. Chaim of Volozhin passed away, he
wrote about the Vilna Gaon in a manner in which he had never been described
before. He described his teacher in “<i>almost messianic tones</i>” (Shuchat
2023). This way, the Vilna Gaon went from being a great <i>theoretical</i> <i>Kabbalistic</i>
scholar to someone who played “<i>a major role in [the] transmission of
Kabbalah</i>” (Shuchat 2023) and acted as a link between the Ari Zal of <i>Lurianic
Kabbalah</i> and future generations, thus bypassing the <i>Chassidic</i>
movement. The Vilna Gaon is depicted as such a great <i>practical Kabbalist</i>
that <i>Maggidim</i> (<i>spiritual beings</i>) approach him, but he turns them
away because he wants to master Torah without help from the spiritual world:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“R. Hayyim was now willing to
depict the Gra as a mystic who was learned in all kabbalistic writings and who
dreamt that Moses was in his house;<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
had a heavenly revelation concerning the meaning of prayer;<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
attempted to create a golem before attaining the age of majority;<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
received messages from angelic maggidim [spiritual beings]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[11]</span></span><!--[endif]--></span></span></a>
whom he dismissed;<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
and wrote that he had received a revelation from the patriarch Jacob as well as
from Elijah”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a> (Shuchat
2023).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">A Lithuanian alternative to Chassidism<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This strategy of R. Chaim of Volozhin served him well in his
efforts to present a Lithuanian alternative to Chassidism.<span style="color: #2b00fe;">[20]</span> In his <i>Nefesh
haChaim</i>, which he asked his son to publish only after his death, he
revealed his audacious plan:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Every section of the work
contains both an alternative kabbalistic approach to Judaism and a critique of
Hasidism, which enabled R. Hayyim to depict the Gra as a mystic par excellence
while emphasizing the difference between him and the Hasidic mystics” (Shuchat
2023).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The new form of Lithuanian mysticism was now conceptualised
as being far superior to the <i>Chassidic</i> mysticism. R. Chaim of Volozhin
argues that the Baal Shem Tov’s method, which he said was to use dream
questions (<i>sheilat chalom</i>),<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[14]</span></span><!--[endif]--></span></span></a>
was inferior to the method adopted by the Vilna Gaon, which was a natural
ascension of the soul (<i>aliyat haNeshamah</i>) which was a result of diligent
Torah study. The Baal Shem needed help from the supernal worlds, by asking for
assistance from supernal beings to achieve his <i>aliyot</i>, or <i>spiritual
ascensions</i>. The Vilna Gaon, on the other hand, did not need <i>Maggidim</i>
or other assistance, but managed to ascend through means of the Torah which he
studied.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“R. Hayyim claims that the Gra
merely had a natural ascent of soul at night arising from his immersion in
Torah thought” (Shuchat 2023).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the new system of Lithuanian mysticism proposed by R.
Chaim of Volozhin, the use of regular Torah study afforded the means of
spiritual experientialism. R. Chaim Volozhiner writes that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[The Vilna Gaon’s] soul abhorred
revelations that were not connected to Torah [study] ... that even what the
soul perceives through lofty perceptions during sleep by ascent of one’s soul
to the supernal academy, is not to be regarded as too important. For the main
thing is what one perceives in this world through toil and work by choosing
good and making time for Torah study.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[15]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">To sum up the dramatic change in R. Chaim of Volozhin’s
framing of the Vilna Goan’s relationship to <i>Kabbalah</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“In his later years, Rav Hayyim’s
position concerning the image of the Gra evolved. He was portrayed not only as
a [theoretical]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[16]</span></span><!--[endif]--></span></span></a> scholar
of Kabbalah but even as a practicing mystic who merited divine inspiration.
However, the Gra insisted that mystical inspiration could be attained only
through Torah study, without the intervention of angelic beings or mystical
techniques” (Shuchat 2023).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Chaim of Volozhin developed his idea to create a form of
superior Lithuanian mysticism involving Torah study. Instead of <i>Chassidut</i>,
he suggested an alternative mystical source, namely, Torah study. He is
recorded in the <i>Sheiltot</i> as suggesting the following methodology:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“When one learns [Torah] with
great enthusiasm and feels that they are now studying Torah for its own sake,
one can turn their thought to a specific request whether to do or not ... and
whatever comes to mind that is what he should do.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">He similarly writes in his <i>Nefesh haChaim</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“When one studies and meditates
on the Torah there is certainly no need to pursue devekut [a <i>Chassidic</i>
term describing cleaving to G-d]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[17]</span></span><!--[endif]--></span></span></a>
at all. For through the study and meditation of the Torah, one clings to the
will and the word of God… For He… and his will and his word are one.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[18]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In a sense, one could say that R. Chaim of Volozhin tried to
turn Torah study into an experiential form of Lithuanian <i>Deveikut</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Chaim of Volozhin presents some interesting framing and then
reframing of the Vilna Gaon. R. Chiam of Volozhin ignores or rejects the notion
that the Gaon was positive about secular sciences. He first frames his teacher
as a theoretical and theosophical mystical scholar and then later reframes him
as a practical <i>Kabbalist</i> who turns spiritual beings away because he
doesn’t need their help. R Chaim of Volozhin does this because he appears to be
threatened by the growth of <i>Chassidism </i>and he presents a counter form of
Lithuanian mysticism which meditates on Torah study.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yet just like R. Chaim of Volozhin may have misrepresented
his teacher’s approach to secular studies, he may also have gone too far in
representing his teacher’s approach to mysticism.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Chaim of Volozhin first tried to show that the Vilna Gaon
was a theoretical <i>Kabbalist as </i>opposed to a practical <i>Kabbalah</i>. But
Shuchat shows that the Vilna Gaon did not object to mystical techniques or to the
use of divine names to effect practical outcomes.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Later, R. Chaim of Volozhin changed the characterisation of
his teacher to that of a master of practical <i>Kabbalah</i> who even chased <i>Maggidim</i>
away because he didn’t require their assistance. But again, Shuchat shows that
the Vilna Gaon was not opposed to <i>Maggidim</i>, and in fact, referred to
them simply as reflections of one’s own soul:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he idea of a maggid who
appears to a person is [in actuality] his own soul. It speaks with his soul
face-to-face while being clothed in the mitzvot that he fulfilled.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[19]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to Shuchat, not only did R. Chaim Volozhiner
ignore or perhaps misrepresent the Vilna Gaon’s view on the importance of
secular studies because he “<i>was totally silent on the Gra’s interest in the
sciences</i>” <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
but he additionally misframed his teacher’s approach to <i>Kabbalah</i> (in
both his initial and later formulations thereof).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The same may apply to the matter of providing an alternate
mystical system for Lithuanians based exclusively on Torah study:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“We are led to the conclusion
that R. Hayyim’s view of a spirituality based on Torah study alone, while
having roots in the Gaon’s writings, was R. Hayyim’s innovation, presented as
an alternative view to Hasidic charismatic spirituality…R. Hayyim may have
altered or fine-tuned some sources to make them fit the narrative of his new
thesis” (Shuchat 2023).<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><b>Analysis</b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;">Perhaps it may be possible to explain some of R. Chaim of Volozhin's 'innovations' by considering the importance he placed on independent thought. Independence of thought was something so key to his approach that it came even at the expense of contradicting earlier authoritative rabbinic sources. This was a methodology he had learned from the Vilna Gaon himself (<i>Chut ha Meshulash, </i>end of <i>siman </i>11). The important role independence of thought played in </span><span style="font-family: arial;">R. Chiam of Volozhin'</span><span style="font-family: arial;">s approach is something that Dr Avi Harel pointed out to me, and I wonder if this characteristic of R. Chaim might explain his sometimes rather blatant innovations.</span></div><i><!--[if !supportFootnotes]--></i><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Shuchat R., 2923, ‘Protecting the Image: Was Rav Hayyim of Volozhin's Portrayal
of the Vilna Gaon an Altered Image’, <i>Jewish History</i>.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Montreal, Yehudah Elberg Collection MS 5, fol. 31v, Institute of Microfilmed
Hebrew Manuscripts, National Library of Israel no. 40380.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
<i>Pe’at haShulchan</i> (Safed, 1836; repr. Jerusalem, 1968), Introduction, 5.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Baruch Schick of Shklov, The Book of Euclid [Hebrew] (The Hague, 1780),
Introduction.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Montreal, Yehudah Elberg Collection MS 5, fol. 31v.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a><i>Toldot
Eliyahu</i> (Vilna, 1900; repr. Jerusalem, 1937), 53. <o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
Introduction to <i>Safra deTzeniuta</i>, 3a.<o:p></o:p></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
Introduction to <i>Safra deTzeniuta</i>, 3b.<o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
Introduction to <i>Safra deTzeniuta</i>, 4a.<o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[11]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
Introduction to <i>Safra deTzeniuta</i>, 4a.<o:p></o:p></span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a>
Introduction to <i>Safra deTzeniuta</i>, 4b.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[14]</span></span><!--[endif]--></span></span></a>
This is where one poses a question before going to sleep and expects the answer
to manifest by the next morning.<o:p></o:p></span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[15]</span></span><!--[endif]--></span></span></a>
Introduction to <i>Safra deTzeniuta</i>, 4a.<o:p></o:p></span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[16]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[17]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[18]</span></span><!--[endif]--></span></span></a>
<i>Nefesh haChaim</i>, gate 4, ch. 10.<o:p></o:p></span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20464.docx#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[19]</span></span><!--[endif]--></span></span></a>
<i>Yahel Or</i> (Vilna, 1882), 60.</span><o:p></o:p></p><p class="MsoFootnoteText" style="text-align: justify;"><span style="color: #2b00fe; font-family: arial;">[20] </span><span style="font-family: arial;">See </span><span style="text-align: left;"><span style="font-family: arial;">עמנואל אטקס, יחיד בדורו, פרק חמישי, תגובתו של ר׳ חיים מוולוז׳ין לחסידות, עמ׳ 222-164. I thank Dr Avi Harel for pointing this source out to me. </span></span></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com2tag:blogger.com,1999:blog-5576585332526677688.post-28869642666979716262024-03-10T12:38:00.007+02:002024-03-10T20:49:13.274+02:00464) Interesting math in the Hebrew Bible <p> </p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 18.6667px;"><b>Guest Post by Professor Larry Zamick</b></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">There are numerous examples in the Bible of lists of numbers
with totals that don't add up correctly. For example, when God asked Moses to
count the descendants of Levi, the results were given in a table.</span><span style="color: #2c2c2c; font-size: 14pt;"> <span></span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">EXAMPLE1.</span><span style="color: #2c2c2c; font-size: 14pt;"> </span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">In Numbers 3.21 it says the clan of Gershon consisted of
7500.In Numbers 3.27-28 it says that that in the clan of Korach there were
8600.Finally in Numbers 3.33-34 the clan of Meran had 6,200members.
Add that up:</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">7500+8600+6200 = 22,300. But in Numbers 3.39 it says
the total is 22,000.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">For a normal document this would not be such a big deal-it could
even be a roundup error. But this is the Hebrew Bible.</span><span style="color: #2c2c2c; font-size: 14pt;"> </span></span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">EXAMPLE 2.</span><span style="color: #2c2c2c; font-size: 14pt;"> </span></span></b></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">In Chronicles 3:22 -
And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and
Igeal, and Bariah, and Neariah, and Shaphat, six.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: 24pt; text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">Though only five sons of
Shemaiah are listed, it says there are six. This may just be a </span><span style="font-size: 12pt;"><a href="https://atheist.fandom.com/wiki/Copyist_Errors"><span style="color: #2c2c2c; font-size: 14pt;">copyist error</span></a></span><span style="color: #2c2c2c; font-size: 14pt;"> where
one of the sons' names was omitted.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: 24pt; text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c;"><b><span style="font-size: medium;">EXAMPLE 3.</span></b></span><span style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="margin-bottom: 24pt; text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c;"></span></span></p><p class="MsoNormal"><span style="color: #2c2c2c; font-family: "Arial",sans-serif; font-size: 14.0pt;">In Kings 1: " Solomon’s pool has 2000 baths of water".
But in Chronicles 2: " 3000 baths of water." The solution
to this discrepancy is that Kings 1 refers to the amount of water
actually in the pool whereas Chronicles 2 refers to the maximum
capacity of the pool.</span><o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 24pt; text-align: justify;"><b style="color: #2c2c2c; font-size: 14pt;"><span style="font-family: arial;">EXAMPLE 4.</span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="color: #2c2c2c; font-family: arial; font-size: 14pt;">It says In First Kings that Jehoiachin was anointed king of
Judah when he</span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">was 8 but in 2 chronicles it says he was anointed when he was
18.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">We don’t know the precise answer to this discrepancy but the
story of King</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">David might give us a clue. David was anointed 3 times-once
when he was</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">a teenager, second when he was king of only a few tribes and
finally when</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">he became king of all the tribes. So there is a precedence for
kings to be</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">anointed more than once.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial; font-size: medium;">EXAMPLE 5.</span></b></p>
<p class="MsoNormal" style="margin-bottom: 24pt; text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">1 Kings 7:23 - And he made a
molten sea, ten cubits from the one brim to the other: it was round all about,
and his height was five cubits: and a line of thirty cubits did compass it
round about.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">Claim: This describes the ratio of the circumference to the
diameter, which we all know is pi = 3.14159…</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify;"><span style="color: #2c2c2c; font-size: 14pt;"><span style="font-family: arial;">But the above comments in
Kings and Chronicles gives the value as three.</span></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">What went wrong?</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify;"><span style="color: #2c2c2c; font-family: arial; font-size: 14pt;">There is an answer given by Kevin Pell in a letter to the leading scientific magazine
-Nature. Basically, he says that for an infinitely thin pipe the objection
would be correct. But:</span><span style="color: #2c2c2c; font-family: arial; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">“Assuming that a cubit measures 18 inches and a handbreadth 3
inches,</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">the inner diameter of the bowl would be 174 inches and the inner</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">circumference would be 540 inches. This yields a value of pi of</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">540/174 = 3.1. This is about a 1% error from the typical value
of pi of</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">3.14. Although we don’t know the exact value of a cubit or a</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">handbreadth, this is very close to the exact value of pi.”</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;">Kevin Pell, Reactor engineering group. Dow Chemical Company.”</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;"> </span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="color: #2c2c2c; font-size: 14pt;"><span style="font-family: arial;"><b>OTHER TOPICS </b></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="color: #2c2c2c; font-size: 14pt;"><b><span style="font-family: arial;">A). RABBI’S MATH QUIZ</span></b></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-size: 12pt;"><span style="font-family: arial;">This
Shabbat morning our Rabbi made some comments which can be turned into a</span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">math
quiz, quite seriously.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">To
paraphrase a bit if you have a barrel of grain and you take n scoops out how
much</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">grain
do you have left?</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">To
make things simple suppose there is 1 kilo of grain and x is the amount of
grain taken</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">in:</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">Take
away x. (or 100x %).</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">Left
over (1-x)</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">Step2</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">take
away x (1-x)</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">Left
over (1-x) -x(1-x) =1 -2x+ x<sup>2</sup>= (1-x)</span><sup><span style="font-size: 8pt;">2</span></sup><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">Step
3.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">Take
awa</span><span style="font-size: 12pt;">y:
× (1-2x +×2 )<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">Left
over: </span><span style="font-size: 12pt;">(1-x)
-x (1-x) -x (1-2x+×<sup>2</sup>) =1-3× +3x<sup>2</sup>-×<sup>3 </sup></span><span style="font-size: 12pt;">=(1 -x)<sup>3</sup></span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">So
we can generalize:</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">For
n scoops you are left with (1-x)<sup>n</sup></span><span style="font-size: 8pt;"> </span><span style="font-size: 12pt;">of grain in the barrel.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">Suppose
x=0.1</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">For
10 scoops you are left with (0.9)n =34.86% of the grain still in the barrel.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">If
we did things differently and took the same amount -Å~%-each time then after 10</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">scoops
the barrel would be empty (1-0.1*10 =0.) This exactly was the point the Rabbi</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-size: 12pt;">wanted
to make.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-size: 12pt;"><span style="font-family: arial;">………………………………………………………………………………………………………</span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="color: #2c2c2c; font-size: 14pt;"><b>B) </b></span><span style="color: #2c2c2c; font-size: 14pt;"> </span></span></p>
<p class="MsoNormal"></p><div style="text-align: justify;"><span style="font-family: arial; font-size: 10.5pt;">Distance from Highland Park, NJ to New York</span></div><span style="color: black; font-size: 10.5pt;"><div style="text-align: justify;"><span style="font-family: arial; font-size: 10.5pt;">using Shabbat end times.</span></div><span style="font-family: arial;"><div style="text-align: justify;"><span style="font-size: 10.5pt;">Jan 6, 2024</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">New York. Shabbat ends at 5.29 PM</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">Highland Park. 5.31 PM</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">Difference 2 minutes.</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">Circumference of earth 24,901 miles.</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">but we are at a latitude of 40.7 degrees. so must multiply by cos(40.7)=0.758</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">Time for Earth complete rotation. 24 hours = 1440 minutes.</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">So in 2 minutes you go
2/1440m*24901 *.758= 26.2 miles</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">My artificial intelligence says distance is 35.7 miles.</span></div><div style="text-align: justify;"><span style="font-size: 10.5pt;">Why the discrepancy?</span></div>
<span class="gmail-white-space-pre"><div style="text-align: justify;"><span class="gmail-white-space-pre" style="font-size: 10.5pt;"> </span><span style="font-size: 10.5pt;">It turns out that 35.7 miles is
the driving distance.</span></div></span><div style="text-align: justify;"><span style="font-size: 10.5pt;">The straight line distance is 28 miles.</span></div></span></span><p></p>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com4tag:blogger.com,1999:blog-5576585332526677688.post-63723762247694074452024-03-03T11:39:00.003+02:002024-03-03T16:28:02.223+02:00463) The discovery of R. Nachman’s Secret Scroll <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2yYOvEBNaCbIJPqN7tPLRAmXgxz_F4J_zF_BWRuri69hgiHYlorIwKxtpx7KZ4ifQHhomiXL7CrIk8KEdzSYnmyh_FJBdhppYGGXAcfb4fqplk36nnqWZRLV06lEp-Bia7bUOv9FpUMJp1Gle3oTEnkNO3k-hQPOIiy7pirWepHG5NE3caz_rXFIxdlA/s325/2024-03-03%2011_29_56-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="325" data-original-width="232" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2yYOvEBNaCbIJPqN7tPLRAmXgxz_F4J_zF_BWRuri69hgiHYlorIwKxtpx7KZ4ifQHhomiXL7CrIk8KEdzSYnmyh_FJBdhppYGGXAcfb4fqplk36nnqWZRLV06lEp-Bia7bUOv9FpUMJp1Gle3oTEnkNO3k-hQPOIiy7pirWepHG5NE3caz_rXFIxdlA/s320/2024-03-03%2011_29_56-Window.png" width="228" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><i>Megilat Setarim</i> - The <i>Secret Scroll</i> of R. Nachman of Breslov</span></td></tr></tbody></table><br /><p><b style="text-align: justify;"><span style="font-family: arial;">Introduction</span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively on the research by
Professor Zvi Mark<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">− examines
the relatively recent emergence of a work by R. Nachman of Breslov, <i>Megilat
Setarim</i>, that was thought to have either been lost or hidden away.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A cloud of secrecy has always hung over this enigmatic work,
particularly concerning the reasons for it to have remained a secret document,
but as we shall see, many elements of secrecy surrounded the personality of R.
Nachman of Breslov in general. </span><span style="font-family: arial; text-indent: 36pt;">For some reason, secrecy seemed to often go hand in hand with R. Nachman and his teachings:</span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"></span></p><p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“We know of one book which R. Nachman hid away, another which he burnt, as well as tales he forbade to reveal to outsiders. So it was that Breslav Chasidim, as a group, enshrouded themselves within a certain air of mystery and kept up a continual discourse concerning hidden works and hidden meanings in their Rebbe’s teaching” (Mark 2010:23).</span></span><b><o:p><span style="font-family: arial;"> <span></span></span></o:p></b></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Background<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">Like all <i>Chassidic Rebbes</i>, a large body of hagiography has risen
around his personality, and R. Nachman himself was not averse to self-praise
(or, as his followers would interpret it, speaking the truth about himself). On
many occasions, he called himself the greatest <i>Tzadik </i>of the
generation (and even previous generations). He claimed to be greater than his
great-grandfather, the Baal Shem Tov, and this was why his uncle R. Baruch of
Medzebuzh became estranged from him. R. Nachman said that at the age of
thirteen, he had already surpassed the greatness of the Baal Shem Tov (Hazan
1961:17). Shaul Magid succinctly describes R. Nachman as follows:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“More than any other Chasidic master before
or after, Nachman’s teachings are largely about him” (Magid in Mark 2010:7).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-language: AR-SA;">R. Nachman saw himself
as a combination of both <i>Mashiach ben David</i> and (particularly) <i>Mashiach
ben Yosef</i>. In a text that has been severely censored <span style="mso-spacerun: yes;"> </span></span><span style="mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-latin;">− </span><span style="mso-bidi-language: AR-SA;">probably under R. Nachman’s orders as it was
published during his lifetime </span><span style="mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-bidi-language: AR-SA;"> it is recorded that he said:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin: 6pt 43.2pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE">וְיֵשׁ צַדִּיק אֶחָד
שֶׁהוּא כָּלוּל מִתְּרֵין מְשִׁיחִין יַחְדָּיו. עוֹד אָמַר אָז כַּמָּה
דְּבָרִים יוֹתֵר מִמַּה שֶּׁנִּדְפְּסוּ, וְאָז נִשְׁבַּר הַשֻּׁלְחָן מֵרֹב
הָעוֹלָם שֶׁדָּחֲקוּ עַצְמָן עָלָיו</span><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“‘There is a certain Tzadik [righteous man]
who incorporates both messiahs together.’ [R. Nachman] further said many more
things that cannot be printed. Then the table broke because everyone crowded
around him” (Sternharz, <i>Chayei</i> <i>Moharan</i>, Lesson 1.6.)<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[2]</span></sup><!--[endif]--></span></sup></a>
<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">Arthur Green points
out that taken in context:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“[w]henever Nahman used a phrase like ‘there
is one zaddiq,’ his disciples knew well that the reference was to none other than
himself” (Green 1992;190).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-language: AR-SA;">Around 1805 </span><span style="mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-bidi-language: AR-SA;"> which was 5566 in the
Hebrew calendar (566 has the numerical value of <i>Mashiach ben Yosef</i>) </span><span style="mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-bidi-language: AR-SA;"> R. Nachman began
assigning penitential practices and fasts to his immediate followers in
preparation for the messianic event. In that same auspicious year, R. Nachman
instituted the midnight petition known as <i>Tikun Chatzot</i>, as well as
his <i>Tikun haKelali</i>. Gershom Scholem (1971c:99) points out that an
increase in penitential prayers and practices always indicates the belief that
messianic redemption was imminent. Even the <i>Shpole Zeida</i> and R. Baruch
of Medzebuzh (R. Nachman’s uncle) became suspicious of R. Nachman. This may
have particularly been as a result of the suspicious and frenzied messianic
activity of that year because the:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“awareness on the part of outsiders…[of] the
excitement brewing in Bratslav<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[3]</span></sup><!--[endif]--></span></sup></a>
had a familiarly dangerous edge to it” (Green 1992:208).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[4]</span></sup><!--[endif]--></span></sup></a> <o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">That was because it
was so soon after the escapades of the false messiah Shabbatai Tzvi. During
that same year, there was also an urgency to collect, edit and disseminate R.
Nachman’s teachings, which had been largely kept secret up to that point. Green
points to this secrecy of R. Nachmans’ writings by recording an oral testimony
he heard from:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“a Bratslav <i>hasid</i> in about
1970 [who told him] that the community is still in possession of an uncensored
version of <i>Hayey MoHaRan</i>” (Green 1992:20, note 5).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[5]</span></sup><!--[endif]--></span></sup></a><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-language: AR-SA;">One wonders why it
would be necessary to keep a biography of<span style="mso-spacerun: yes;">
</span>R. Nachman </span><span style="mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-bidi-language: AR-SA;"> whose followers cannot get enough of his teachings and yearn for every
detail of his life story </span><span style="mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-bidi-language: AR-SA;"> secret. Why would it be necessary to have two
versions of R. Nachman’s biography, </span><span style="mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-bidi-language: AR-SA;"> an uncensored version and a published censored
version? Green continues with the observation that it was not just <i>Chayei
Moharan</i>, but there were other works as well that were regarded as secret:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“A most important work of Nahman, <i>Megillat
Setarim</i>, which was long thought to have been destroyed, is quoted by N.Z.
Koenig, Neweh Zaddikim, pp 87<i>ff</i>., and apparently still exists” (Green
1992:20, note 5).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">In the writings of
Josef Weiss, published a year earlier in 1969, he asks:<o:p></o:p></span></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext" style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">“Does this text actually no longer exist in manuscript
among the Breslav Chasidim?” (Weiss, 1969:214).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a></span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">Even in official <i>Breslover</i>
writings, such as <i>Yemei Moharnat</i>, the ‘loss’<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
of the scroll is lamented: <o:p></o:p></span></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span style="font-family: arial;"><span color="windowtext" style="mso-bidi-language: AR-SA;">“After the untimely passing of R. Natan, the writings
of the Scroll mentioned above were stolen and lost. To this day, no one knows
of their whereabouts – Oh, how great the loss, etc” (</span><i style="mso-bidi-font-style: normal;"><span color="windowtext" style="mso-bidi-language: AR-SA;">Yemei Moharnat</span></i><span color="windowtext" style="mso-bidi-language: AR-SA;">, 1:21).<o:p></o:p></span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">It turns out that Green
was correct because a few years later, some followers within the <i>Breslov</i>
community approached Zvi Mark and informed him that <i>Megilat Setarim</i> did
indeed still exist.<span style="mso-spacerun: yes;"> </span>These individuals
were fervently convinced that:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“bringing the scroll to light contributed to
their belief that Nachman’s teachings, even those hidden away, would procure
the conditions for redemption” (Magid in Mark 2010:10).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">It also seems that
there may have been some inter-communal politics playing out between the “<i>competing
Breslav courts</i>” (Mark 2010:17). The scrolls do confirm the fact that, and
highlight the extent to which, R. Nachman believed he was the Messiah. The
scrolls also reveal the surprising universalistic approach R. Nachman adopted
regarding non-Jews. R. Nachman believed his main role, as the Messiah, was to
spend most of his time conversing with non-Jews to prepare them for the
messianic event.</span></span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The story behind the emergence of <i>Megilat Setarim<o:p></o:p></i></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Mark describes <i>Megilat Setarim</i> as “<i>the innermost
secret of Breslav</i>” (Mark 2010:15) because it deals with the coming of the
Messiah. He found out about the existence of the work quite by accident.
Someone selling R. Nachman’s books once happened to visit him and, in passing,
mentioned that the secret scroll still existed and that he had seen it.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The gravitas of such an incidental discovery of an important
and presumed lost <i>Chassidic</i> work just falling into one’s hands without
even looking for it is a moment researchers can only dream of.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Mark pressed the bookseller to allow him to see it but
didn’t initially get very far with his request. Eventually, the bookseller
agreed that not only could Mark see the manuscripts, but that he would bring
the priceless writings to his home!<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“I
excitedly prepared myself for his expected return and began to search through
all mentions of the Scroll in the Breslav oeuvre and academic texts. The more I
read, the more excited I became. Unfortunately, my Breslav friend kept putting
off our meeting” (Mark 2010:15).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Some time passed but nothing came of the promise to see the
work. Then, during another meeting with his friend, the bookseller mentioned
that his son had the coveted texts in his possession. He described his son as <i>Breslover</i>
“zealot,” who would not allow the document to be viewed. Mark then waited a
number of years hoping for a change in the status quo, but at least he knew
that the Scroll existed.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the meantime, Mark had published his book entitled '<i>Mysticism
and Madness: The Religious Thought of Rabbi Nachman of Breslav</i>,' and it
attracted the attention of other <i>Breslover Chassidim</i>. Some fascinating
discussions between him and some <i>Breslover Chassidim</i> then began to take
place:</span><span style="font-family: arial;"> </span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“These
meetings continued, often focusing on manuscripts and their authenticity, the
characteristics of the Breslav esoterica and the reasons behind their
censorship”</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Around 2005, after returning from a trip to Uman in Ukraine,
Mark was finally considered trustworthy enough to view the coveted Scroll:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“I
received the manuscripts of the Scroll from Breslav Chasidim. They came to me
piecemeal and not all from the same individual. I am grateful to them all”
(Mark 2010:16).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Mark noticed that some sections seemed to be missing. He was
correct, they were missing, because various <i>Chassidim</i> owned different
sections and copies of the Scroll. Soon those other <i>Chassidim</i> also came
forward and presented him with a fuller text:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“I
was also able to read another late (and rather poor quality) manuscript, but I
was not allowed to copy it myself. Thus it was of little help” (Mark 2010:16).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One of the <i>Breslover</i> rabbis with whom Mark consulted
mentioned that indeed, R. Nachman forbade the publishing of this text, but upon
reflection, the rabbi ruled that the time was now right to reveal these
teachings. Mark then went ahead and worked on the text, thus making it
available to the wider world:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“I
also want to thank the many Chasidim who upon hearing that the Scroll was in my
possession offered their time, expertise and energy to help me decipher and
interpret it. They, for reasons of their own, have requested to remain
anonymous” (Mark 2010:17).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It was, however, only after the Hebrew version of Mark’s
book (based on a photocopy of R. Alter of Teplik’s manuscript) was published, that
he managed to finally locate an original, authentic manuscript of the Scroll,
which was found in the private collection of R. Leibel Berger.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Scroll is not easy to read or understand. It is written
in a “<i>sort of code, as a random collection of letters, acronyms, and
abbreviations</i>” but it contains a “<i>breathtaking and awesome messianic
vision composed of poetry and prayer, desires and longings</i> (Mark 2010:18).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The messianic content of <i>Megilat Setarim</i><o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Shaul Magid describes the essence of Mark’s discovery as
follows:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“Mark
was able to decipher most of the scroll. What he discovered was something not
unexpected but remarkable nonetheless. In these writings, likely never meant to
be read by those outside his small circle of followers (unlike many early
masters, and despite his messianic inclinations, Nachman only attracted a very
small circle of followers during his short life), we can see the extent to
which Nachman did for a time view himself as the Messiah and believed he would
usher in redemption. More striking, however, as Mark meticulously shows, are
the unexpected dimensions of that messianic vocation. For example, the scrolls
show that despite the insular nature of Chasidic pietism, Nachman viewed the
role of the messiah (his role) as one who spent much of his time, perhaps most
of his time, reaching out to non-Jews, in conversation and through teaching, in
order to adequately prepare them for the messianic unfolding” (Magid in Mark
2010:10).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We already know from the general published literature that
R. Nachman first considered himself to be the Messiah, then he projected that
role onto <span style="mso-bidi-language: AR-SA;">one of his daughters’ sons to
be the redeemer:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“In the year 1803, he [R. Nachman] married
off his daughter Sarah…After the ceremony, which took place in the evening,
they spoke of messiah, etc. (and our master hinted that it would be fitting
that it came from this union, etc.)” (Sternharz,<i> Chayei</i> <i>Moharan</i>,
Lesson 4:3).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">Later, when R. Nachman
was thirty-three years old, his son was born, and the messianic focus shifted
to his own son<a name="_ftnref12"> Shlomo Efrayim, who was supposed to manifest
as the Messiah in 1806. Instead, the child sadly passed away. Significantly, <i>Megilat
Setarim</i> was first revealed in Av of 1806, just two months after his child’s
death (Mark 2010:149). </a>It seems that eventually, all R. Nachman’s messianic
expectations began to wane:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic; mso-bidi-language: AR-SA;"><span style="font-family: arial;">“Struggling to make sense of the tragic death
of his infant son, Shlomo Efrayim…Nachman abandoned much of his messianic
rhetoric. Soon after this tragic event he turned to storytelling” (Magid in
Mark 2010:8). <o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Megilat Setarim</i>, however, shows the extent of R.
Nachman’s initial belief that he was to be the Messiah. Perhaps this was one of
the main reasons why it was felt necessary to keep this hidden from outsiders.
It was a difficult time to promote an individual as the Messiah so soon after
the debacle of the false messiah Shabbatai Tzvi whose messianic movement, known
as <i>Sabbatianism</i>, was still a powerful force during R. Nachman’s
lifetime. Even R. Nachman’s closest disciple, R. Natan Sterhartz, was accused
of being related to another <i>Sabbatian</i> false messiah R. Yehuda Leib
Prossnitz (see <a href="https://www.kotzkblog.com/2017/06/131-r-yehudah-leib-prossnitz-another.html">Kotzk
Blog: 131) R. YEHUDAH LEIB PROSSNITZ - ANOTHER FALSE MESSIAH:</a>)<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>.
For these reasons, it may have been considered prudent to hide the overtly
messianic projections of R. Nachman.<o:p></o:p></span></p>
<p class="subpar" style="text-align: justify;"><span style="font-family: arial;">But besides historical concerns of association with <i>Sabbatianism</i>,
the Breslovers would emphasise another reason to keep the Scroll secret. The
time and the individual nature of the Messiah is, according to <i>Breslover</i>
tradition, only to be known by one individual.<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[9]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Nachman’s ‘rationalist’ vision of the Messianic era<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One may have imagined R. Nachman to have presented a rather
fanciful messianic vision but his teaching was surprisingly pragmatic (almost
Maimonidean <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
although, ironically, he forbade the study of Maimonidean philosophy):<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“The
attitude evinced in the Scroll leans towards continued stability and not
radical difference. Both physical and human nature are depicted as essentially
unchanged in the days of the messiah (Mark 2010:159).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It is possible that this prosaic messianic worldview of R.
Nachman, was another reason to keep the Scroll secret. Jews had always had
tremendous expectations of the Messiah and the messianic era. The <i>Breslov</i>
leadership may not have wanted to dash those hopes:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“Might
R. Natan have felt that this view would somehow tarnish the expectations that
the multitudes held for the messiah and his kingdom – despite the fact that
this was the opinion of Maimonides himself? The reasons that R. Natan had for
keeping the Scroll secret may have included not only a desire to keep the
identity of the messiah (suspiciously close to R. Nachman and Shlomo Efraim)
hidden from the masses, but also respect for the difference regarding their supernatural
expectations of the messianic age and its depiction in the Scroll” (Mark
2010:161).</span></span><span style="font-family: arial;"> </span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Societal differences will remain in the messianic era<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Another ‘disappointment’ contained in the Scroll is the
notion that in R. Nachman’s vision of messianic times, the stark differences
between people and peoples may still prevail. Everyone will remain within the
same social and intellectual strata or hierarchy as they did before. Each
person will remain “<i>according to his station</i>”:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span style="font-family: arial;"><span color="windowtext">“The
societal evolution of the messianic era will not lead to the complete breakdown
of intellectual differences between people…</span><span color="windowtext" style="mso-bidi-font-style: normal;"> </span><span color="windowtext">The future
still finds differences between Jew and gentile, as well as between the
righteous and wicked who naturally do not inhabit the same spiritual plane.
Some will expend a great deal of energy in their theological search, others
little. Human nature and society…stays the same” (Mark 2010:162-3).<o:p></o:p></span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Illness will remain in the messianic era<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Fascinatingly R. Nachman also describes the role of the
Messiah to primarily include healing, because “<i>even then there will be
illness</i>:”<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“Medical
cures will not rest on the supernatural – on mystical amulets and the like –
rather the messiah’s new medicinal ‘compounds’, the product of his own
agricultural ingenuity, will offer the key to health. The efficacy of messianic
medicine, however, does depend upon the messiah’s special spiritual knowledge –
he knows the divine source of each and every herb – but their actual function
is quite natural. It seems, then, that the physical world is not subject to
change in the messianic age. The regularities of nature, as well as their
disturbances (such as sickness), will be constants. However, new drugs will be
available to fight them (Mark 2010:160).</span></span><span style="font-family: arial;"> </span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">There will be no apocalyptic event<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Along these surprising non-supernaturalistic lines <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
especially for a mystic<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
R. Nachman sets out his vision of messianic times which, in keeping with his
approach, also contains no reference to an apocalypse or apocalyptic event:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span style="font-family: arial;"><span color="windowtext">“The
political leadership that the messiah displays in bringing the people of Israel
back to its land reveals…the lack of any apocalyptic struggle in the end of
days. No wars, acts of violence or natural disasters are needed to change the
face of humanity…</span><span color="windowtext" style="mso-bidi-font-style: normal;">
</span><span color="windowtext">no mention of even a spiritual war can be
found in the Scroll (Mark 2010:167).<o:p></o:p></span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Nachman’s vision of a future political Zionism<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Even more fascinating is R. Nachman’s vision of a future
messianic Zionism (or what Mark calls “<i>political Zionism</i>”). This is such
a unique perspective that Mark adds:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“To
the best of my knowledge, no similar depiction can be found in the entirety of
Jewish literature before R. Nachman” (Mark 2010:165).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Nachman writes in
his <i>Megilat Setarim</i> with an almost uncanny futuristic idealism about a
kind of bartering and negotiation by the Messiah for the Holy Land:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span style="font-family: arial;"><span color="windowtext">“Each
of the kings will give him a present – or a country or a people And some will
give him a stipend and he will exchange with each of them until he receives
through barter the Land of Israel. That is, he will give to each the country
near his border and receive for this a country closer to the Land of Israel
until he receives through barter the Land of Israel…and the Land of Israel will
have room for all. Afterwards the Land of Israel will expand” (R. Nachman, </span><i style="mso-bidi-font-style: normal;"><span color="windowtext">Megilat
Setarim</span></i><span color="windowtext">, Section II, line 25). <o:p></o:p></span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On the notion of the expansion of the land, the Scroll
differs from the <i>Midrashic</i> interpretation of the Biblical promise ‘every place
upon which you step, I will give to you’ (Joshua 1:3). </span></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">“According to the Sages,
this means that Jewish settlement in surrounding lands lends them the same holy
status enjoyed by Israel itself. Understanding the expansion of the Land in
this way limits it to those places where there will be actual settlement. It
does not seem to correspond to the depiction of the messiah’s activities in the
Scroll which do not include any military conquests, however” (Mark 2010:178).</span><span style="font-family: arial;"> </span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Mark <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> writing in 2011 <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> explains R. Nachman’s vision as
follows:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“Neither
through might nor war will the messiah return the land to its people, but
rather through what would one day be called ‘political Zionism.’ By way of a
chain of agreements for territorial transfers based on economic-political
considerations, the messiah is able to establish his kingdom in Israel legally
in accord with the nations. Only then does the ingathering of the exiles begin
as the Jewish nation streams to the Holy Land to become part of his kingdom”
(Mark 2010:166).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In R. Nachman’s unusual two-century-old vision of the
messianic age, physical power plays no role and much attention is given instead
to negotiating with the recognised leadership. This idea percolated to another <i>Breslov</i>
teaching that: <o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="text-align: justify;"><span style="font-family: arial;"><span color="windowtext">“The messiah will take the
world with nary a shot fired” (</span><i style="mso-bidi-font-style: normal;"><span color="windowtext">Siach Sarfei Kodesh</span></i><span color="windowtext">,
vol. 2, 17).</span></span><span style="font-family: arial;"> </span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The ‘resurrection’ of R. Nachman<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Going back to R. Nachman’s unusual preoccupation with
referencing himself, the question arises as to whether R. Nachman saw himself
returning from the dead, just before the messianic era. An enigmatic phrase in <i>Megilat
Setarim</i> is the apparent abbreviation “<i>nech’ haBesht</i>,” who are/is
destined to return in the future. Now this phrase may well stand for “<i>nechdei
haBesht</i>” (<i>grandchildren</i> of the Baal Shem Tov) <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> or
it may refer to, <i>neched</i>, in the singular, meaning <i>grandchild</i> (R.
Nachman was the great-grandchild of the Baal Shem Tov) and therefore to R.
Nachman himself who is to ‘return.’<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“Some
of the scholarly research, though, has claimed that there remains a secret
belief that the Rebbe [R. Nachman] never really died, or alternatively, will
come back to life and play a major role in the coming of the messiah among
Breslav Chasidim” (Mark 2010:188-9).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[11]</span></span><!--[endif]--></span></span></a></span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Although Mark does not subscribe to this view, Mendel Piekarz
connects this interpretation to the belief of some <i>Breslovers</i> that R. Nachman
is the Messiah and as such is destined to return and redeem us.<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
Piekarz also speaks of an idea <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> with a familiar ring to it <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> of
“<i>the hidden Breslav belief, that the death of R. Nachman was but his hiding
and disappearance, and in the future he will return once again to enact the
final redemption</i>.”<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a>
This may be another reason for the Scroll to have been hidden away.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Sociologically, secrecy has always played an important role
among <i>Breslover Chassidim</i> who never appointed a dynasty of Rebbes after
R. Nachman had passed away:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“Alongside
of the normal social and religious institutions, the system of secrets and
secrecy which was part of the Breslav ethos created another way of shaping the
court and community. The question whether an individual was worthy of knowing
the secrets which properly belonged only to the inner circle or whether he was
still a ‘stranger’ was one of the fundamental ways in which the community
assembled itself. Which secrets could be revealed to whom? The answer to this
question determined the hierarchy within the seemingly leaderless Breslav court”
(Mark 2010:245).</span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Breslover</i> community succeeded in keeping <i>Megilat
Setarim</i> a closely guarded secret for generations, until now.<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span style="font-family: arial;"><span color="windowtext">“The
Scroll is perhaps one of the last secrets in the world of Jewish mysticism…</span><span color="windowtext" style="mso-bidi-font-style: normal;"> </span><span color="windowtext">We live in a time when once carefully guarded esoteric
mystic works are now published together with translations for any and all to
peruse and purchase” (Mark 2010:219).<b> <o:p></o:p></b></span></span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, the story of <i>Megilat Setarim</i> may not yet be
entirely over, because Mark writes:<o:p></o:p></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="line-height: 150%; text-align: justify;"><span color="windowtext"><span style="font-family: arial;">“I
hope that with its publication, other unknown copies of the Scroll may come to
light and through comparisons, the rest of this manuscript can be deciphered”
(Mark 2010:24).</span></span></p></blockquote>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b><br /></b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b>Bibliography</b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b><br /></b></span></div><!--[if !supportFootnotes]--><div style="mso-element: footnote-list;"><a name="_Hlk127817338"><span style="font-family: arial;">Green,
A., 1992, <i>Tormented Master: The
Life and Spiritual Quest of Rabbi Nahman of Bratslav</i>, Jewish Lights Publishing, Woodstock.</span></a></div><p class="Biblio"><span style="font-family: arial;"><a name="_Hlk127817338"></a></span></p><p class="Biblio"><span style="font-family: arial;">Litinsky, M.N., 1895, </span><i style="font-family: arial;">Korot Podolia veKadmoniyot haYehudim</i><span style="font-family: arial;"> </span><i style="font-family: arial;">Sham
[History of Podolia and the History of the Jews there]</i><span style="font-family: arial;"> (Hebrew), Odesa. </span></p><span style="font-family: arial;">Mark, Z., 2010, </span><i style="font-family: arial;">The Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Breslav</i><span style="font-family: arial;">, Translated by Naftali Moses, Academic Studies Press, Brighton, MA.</span></div><div style="mso-element: footnote-list;"><span style="font-family: arial;"><br /></span></div><div style="mso-element: footnote-list;"><span style="font-family: arial; text-align: justify;">Weiss, J., 1969, ‘R. Nachman of Breslav’s Hidden Book of the Advent of the Messiah’, </span><i style="font-family: arial; text-align: justify;">Kiryat Sefer</i><span style="font-family: arial; text-align: justify;"> 44.</span><span style="font-family: arial;"><br /></span><br /><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Mark, Z., 2010, <i>The Scroll of Secrets: The Hidden Messianic Vision of R.
Nachman of Breslav</i>, Translated by Naftali Moses, Academic Studies Press,
Brighton, MA.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Translation and square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
The Podolian town was called ‘<i>Bratzlav</i>’ but the <i>Chassidim</i> from
there romanticised it to ‘<i>Breslov</i>’ as the latter resembles the Hebrew
phrase <i>lev basar</i> (a <i>heart of flesh</i>). The two names are often used
interchangeably.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
Weiss, J., 1969, ‘R. Nachman of Breslav’s Hidden Book of the Advent of the
Messiah’, <i>Kiryat Sefer</i> 44.<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
Joseph Weiss questions whether this ‘loss’ of the manuscript might not have
been “<i>yet another example of Breslav trickery – denying the existence of
texts which were in fact well guarded by them?</i> (Weiss 1969:203).<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
R. Natan Sternharz denies these charges on a document, allegedly written in his
own hand:<o:p></o:p></span></p>
<p class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“When the path of my teacher and master [R. Nachman] spread forth…other
Chassidim, led by the old one [the Shpole Zeida] accused him of being a
follower of that sect and a Sabbatian, though our master was innocent of that
sin of which they accused him, as am I, his disciple” (Sternharz in Litinsky, <i>Megilat
Chassidei Bratslav</i>, 1895:62f).<o:p></o:p></span></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;">This document, published by Menachem Nachum Litinsky in 1995, has been discredited by Green
(1992:127, note 26) for a number of reasons: the writing style is not the style
of R. Natan Sternharz that we are familiar with; there is no typical
malediction (like ‘<i>cursed be his name</i>’) after referring to Shabbatai
Tzvi; and ‘Bratzlav’ is referenced instead of the more common ‘Breslov’ which
would most likely have been used by R. Natan Sternharz. Notwithstanding the
questionable authenticity of the Litinsky publication, those were still
difficult times for too much emphasis to be placed on new messianism <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
hence, the need to obscure overtly messianic writings like <i>Megilat Setarim</i>.<o:p></o:p></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
See <i>Siach Sarfei Kodesh</i>, vols. 1-5 (Jerusalem: 1994), volume 2, 82-83.<o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
In the interests of accuracy, it must be noted that in other places, R. Nachman
did speak about a ‘second messianic phase’ where everything functions according
to Providence and the supernatural. But still, in R. Nachman’s conceptualsation
as presented in the Scroll, the messianic phase follows the natural laws of
nature and not supernaturalism.<o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[11]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
Piekarz, Studies in Bratslav Hasidism, 144.<o:p></o:p></span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20463.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a>
Piekarz, Studies in Bratslav Hasidism, 139.<o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-5656376029573121602024-02-25T13:24:00.005+02:002024-02-25T17:08:43.701+02:00462) Efodi’s challenge to the study of Talmud, Maimonidean Philosophy and Kabbalah<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><b><span style="font-family: arial;"> </span></b></p><div class="separator" style="clear: both; text-align: center;"><b><span style="font-family: arial;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMkTQyKO75ap37Dox6oUWwQrg0G9O8tse2oXOjjzo9wxOCkKJx4-0r-SXODs9XWl3pednTVeeEGCpmfQVzVKJjrjAAp1DgKB2qNBvcRvWKnR4R2JN2fZ5hS7f3CzBvLtILwNAatm4I2HtpZPAxLWI-uPPkmiRG7EgewSyZpSLg3cvNhrJQyaA1KL181NA/s331/2024-02-25%2013_21_18-Window.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="331" data-original-width="278" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMkTQyKO75ap37Dox6oUWwQrg0G9O8tse2oXOjjzo9wxOCkKJx4-0r-SXODs9XWl3pednTVeeEGCpmfQVzVKJjrjAAp1DgKB2qNBvcRvWKnR4R2JN2fZ5hS7f3CzBvLtILwNAatm4I2HtpZPAxLWI-uPPkmiRG7EgewSyZpSLg3cvNhrJQyaA1KL181NA/s320/2024-02-25%2013_21_18-Window.png" width="269" /></a></span></b></div><b><span style="font-family: arial;"><br /></span></b><p></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><b><span style="font-family: arial;">Abstract<o:p></o:p></span></b></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;"><i>Efodi</i> (d. 1433) is well
acquainted with three powerful streams of Jewish learning ─ <i>Talmud</i>,
<i>Maimonidean Philosophy</i> and <i>Kabbalah</i>. He argues that each of these
schools has inherent and significant flaws in terms of their authenticity of
tradition, let alone that they promote scholarly elitism. In their place, he boldly
and controversially suggests a democratisation of Jewish scholarship through a return
to the basics of Torah (i.e., biblical) study. Was this radical attempt at reshaping
the Jewish learning curriculum a response to the Christian persecutions in
Spain in 1391, or was it meant only as a remedy for the hour?<b><o:p></o:p></b></span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction</span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article ─ based extensively on the research by
Professor Yoel Marciano<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20462.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></a>
─
examines how Perfeyt Duran, known as <i>Efodi</i>, introduced and proposed a
change in the traditional study curriculum, ironically by going back to pure
grassroots. His approach was
anti-elitist and empowered all Jews, particularly non-scholars, to reach
perfection without the need to pass through the three options of the rigours of
<i>Talmud</i> study, <i>Maimonidean</i> <i>Philosophy</i>, or <i>Kabbalah</i>.
He suggested, instead, a return to the simple study of the <i>Tanach</i>
(Hebrew Bible).</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi</i> had survived the anti-Jewish riots in Spain ─
which began in 1391 ─ and had been forced to convert to Christianity. He was,
therefore acutely aware of his fellow <i>Conversos</i> and <i>Marranos</i> who
had adopted outward Christian practices but internally lived the lives of
secret Jews. He understood how concerned they were about the survival of their
souls in the afterlife and he offered a novel doctrine that could have
potentially changed the face of Jewish learning, forever.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This recommendation to return to pure Torah (or biblical
study) was indeed a bold innovation considering:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">1) that the <i>Talmud</i> had become the undisputed mainstay
of Jewish learning; <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">2) that <i>Maimonidean Philosophy</i> had taken root and was
gaining momentum in important circles (before it was eradicated to the point of
almost extinction by the mystics); and <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">3) that the <i>Zohar </i>had taken on an overarching <i>de
facto</i> authority since its publication a century earlier, in 1290.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Background<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Yitzchak ben Moses Halevi was known by many titles
including Perfeyt Duran, <i>Efodi</i>, and Honoratus De Bonafide. During his
lifetime he saw how the once flourishing Jewish communities of Catalonia,
Aragon and Valencia had been destroyed. Some estimates suggest that around half
of the remaining Jews had either forcibly or voluntarily converted to
Christianity after the riots of 1391 which served as an inflection point for
the ultimate expulsion of Jews from Spain, a century later in 1492.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi </i>decided not to flee to the haven of Muslim lands but
chose to remain with, and lead, his people in Spain. He bravely composed some
anti-Christian polemical works and other literature which he distributed to his
people.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi’s</i> ideas on the change in the traditional
curriculum are found in the Introduction to his <i>Ma’ashe Efod</i> (a work on
Hebrew grammar). He wrote under the assumed name <i>Efod</i> which alluded to
the <i>Efod </i>that the <i>Cohen Gadol</i> <i>(High Priest</i>) wore in the
Temple. The various items worn by the <i>Cohen Gadol</i> were said to have
atoned for different sins and the <i>Efod</i> was to have atoned for Idolatry ─ an
allusion to his life as a <i>Converso</i>. <i>Efod</i> also stands for “<b><i>E</i></b><i>n</i>”
(an honorific title in Catalan, similar to the Castilian “<i>Don</i>”) <b>P</b>rofeyt
<b>D</b>uran.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20462.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi</i> started out as a follower of Maimonidean
rational thought, where <i>sechel</i> or <i>intellect </i>was considered the
highest human pursuit. Although <i>Efodi</i> was criticised for his commentary
on Maimonides’ <i>Moreh Nevuchim</i> (<i>Guide for the Perplexed</i>) by
Abravanel:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“there is no known Jewish writer
who denounced him on account of his dual identity or attempted to ban his books”
(Marciano 2022:347-8).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, <i>Efodi </i>later broke away from the stark
Maimonidean approach as he considered it too elitist. He also parted ways with
the other approaches of <i>Talmud </i>and <i>Kabbalah</i> as he similarly
considered them to be too elitist. <i>Efodi</i>, thus became a promotor of
non-elitist religion for the people, as he opposed the:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“three elitist streams: Talmudic,
philosophical, and Kabbalistic… Its main characteristic is the complete absence
of elitism, and deliberate avoidance of any attempt to understand the reasons
for commandments” (Marciano 2022:350).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi</i> lists these three streams, together with their
constituent followers, and specifically identifies them as theological targets:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The first sect is the followers
of the discipline of the Talmud … <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">The second sect is the followers
of the Torah who make use of philosophy </span></p><p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">The third sect is the followers of Kabbalah …” (<i>Efodi</i>, <i>Ma’aseh
Efod</i>, 4,6,9). </span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">1) Rejection of the Talmudic approach<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi</i> rejects the approach of the central role of <i>Talmud</i>
study:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“It is impossible that the Talmud
as a composition is devoted to Man’s acquisition of his ultimate felicity
[fulfilment]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20462.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></a>,
because this work includes many matters that cannot be the cause of Man’s
ultimate felicity. This is the case for many of the parables and stories
included in it. Moreover, this work includes the great disputes about the laws
of the Torah that came up between the Sages of Israel, in which one side of the
argument is correct, and the other is false. It is impossible that the false
causes eternal felicity” (<i>Efodi</i>, <i>Ma’aseh Efod</i>, 6).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In other words, because there is so much debate in the <i>Talmud</i>,
there can be no way, in his view, that it can serve as a meaningful mainstay
capable of guiding people in search for clear meaning and direction.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">But it seems that <i>Efodi</i> was most concerned with
scholarly one-upmanship that often goes hand in hand with <i>Talmud</i> study:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“I have heard about and seen how
some who attempt to investigate the wisdom of the Talmud will engage in
persecution, self-importantly lording over others and making everybody stand up
before them, seeking to act as princes over the nation of the Lord based on the
limited amount that they understand from the Talmud” (<i>Efodi</i>, <i>Ma‘aseh Efod</i>, 9).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">And in a similar vein, <i>Efodi</i>
continues:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 72pt; text-align: justify;"><span style="font-family: arial;">“What has brought them to neglect
study of scriptures is inquiry into the deep and broad wisdom of the Talmud.
They use up their days involved in it, and put aside Bible study entirely,
tossing it behind them. Many of them focus on achieving profound debating
skills […], not in order to achieve the ultimate objective […], but in order to
self-importantly lord over one another” (<i>Efodi</i>, <i>Ma‘aseh Efod</i>, 14).</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">2) Rejection of the <i>Maimonidean/Philosophical</i>
approach<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Then <i>Efodi</i> moves on to attack the path set out by
philosophers like the “<i>followers of our teacher Moses [Maimonides]</i>”:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Philosophically-inclined
adherents of the Torah are those who walk in the footsteps of philosophers like
Aristotle and his followers, but at the same time remain followers of the Torah
in their own opinion, and wish to reconcile these two opposites” (<i>Efodi</i>,
<i>Ma’aseh Efod</i>, 6).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides, in one of his more radical formulations,
considers the study of science and philosophy to be even higher than the Torah.
Maimonides put forward his famous and controversial <i>Palace Analogy</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“According to this allegory, the
King is in the center of the palace. Some people turn their backs on the palace
and walk in other directions, and others seek an audience with the king. Of the
latter, some have never even seen the outer walls of the palace, and some are
circling the palace trying to find the entrance. Others are wandering the halls
of the palace, some have located the inner chambers, and some are inside the
inner chambers. With sufficient effort, one could go further, and be together
with the King. In this allegory, each group that is attempting to reach the
king gets as close as it can, according to its level. Maimonides seems to
locate the talmudists in the outer circle of the palace, because only the
philosophers who have studied Metaphysics are mentioned as meriting a direct
audience with the king” (Marciano 2022:359).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi</i>, who is no longer a follower of Maimonidean
rationalism, objects to this analogy and amends it liberally so that not only
the <i>Philosophers</i> see the King, but the <i>Philosophers </i>together with
the <i>Talmudists</i> see the King. He suggests a strained reading of the
analogy where Maimonides <i>meant</i> to include the <i>Talmudists</i> with the
<i>Philosophers</i>, but he <i>inadvertently</i> left the <i>Talmudists</i> out
because, in the context, he was focusing on the <i>Philosophers</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Fascinatingly, and illustrating how far <i>Efodi</i> has
drifted from his initial and favourable Maimonidean encounters:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“This reading of Maimonides’
palace allegory is sharply different from the philosophical interpretation in [Profeyt]
Duran’s commentary that is printed in Hebrew editions of the Guide” (Marciano
2022:359, footnote 45).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi</i> had certainly moved away from Maimonidean
thinking as the record of his apparent earlier writings (his commentary on the <i>Guide</i>)
differed from his later writings (his Introduction to <i>Ma’aseh Efod</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Shem Tov ben Yosef Ibn Shem Tov noted the fundamental challenges
presented by Maimonides’ <i>Palace Analogy</i> too, and he writes in his
commentary on the <i>Guide for the Perplexed</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Many rabbinic scholars say that
Maimonides probably did not write this chapter, and if he wrote it, it should
be hidden away, or better yet, burned. How could he say that those who know
about physical things are on a greater level than those studying religion?
Saying that they are with the king in his inner chambers makes it even more
objectionable. If so, philosophers studying Physics and Metaphysics would be at
a greater level than those who are studying Torah! As a very young man, I saw a
nice interpretation in the Introduction to the Efodi [Ma‘ase Efod] that
explained this chapter in a manner that removes the objection…” (Shem Tov ben
Yosef Ibn Shem Tov, commentary to <i>Guide</i>, III, 51, 64b).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This way, Shem Tov endorses <i>Efodi’s</i> reworking of the
Maimonidean <i>Palace Analogy</i> and also places the <i>Talmudists</i>
together with the <i>Philosophers</i> as they meet the king. This is a
rejection of the elitist Maimonidean elevation of the position of the <i>Philosophers</i>
in the hierarchy of Jewish scholars, as evidenced by Shem Tov and <i>Efodi</i>
who refused to accept <i>Palace Analogy</i> at face value.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi</i> blatantly turns his back on Maimonides and
writes that he regrets the time he spent following his teachings. He
acknowledges that some may rightly consider him to be hypocritical for rebuking
those who study <i>Philosophy</i> because he too had been involved in that
pursuit in his youth:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Some may object that my ideas
are all very well, but I do not practice what I preach, because I have leaned
toward studying the books of the philosophers more than is fitting, decreasing
my occupation with the Torah, which is my life. For one of the requirements of
an instructor is to refrain from doing what he warns his students against. And
I do admit that I have strayed from the path of intellect, and I did not listen
to the voice of my teachers nor incline my ear to my instructors” (<i>Efodi</i>,
<i>Ma’aseh Efod</i>, 25).</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">3) Rejection of the <i>Kabbalistic</i> approach<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi’s </i>rejection of <i>Kabbalah</i> follows a
similar line of reasoning as his rejection of the <i>Talmudic</i> tradition. <i>Efodi</i>
writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“But what can we do, opinions
have become confounded in this science [of Kabbalah] as well. Its adherents
have fallen into controversy and confusion, and agreement is lacking on many of
their greatest desiderata [ideals], much the same as is the case with the
practical law and its received tradition [in the Talmud]”<sup> <a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20462.docx#_ftn4" name="_ftnref4" title=""><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[4]</span></sup><!--[endif]--></a></sup> (<a name="_Hlk159738820"><i>Efodi</i>, <i>Ma’aseh Efod</i>, 9-10</a>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This is a rather strong statement by <i>Efodi</i> who
equates the lack of consensus and clarity in <i>Talmudic</i> literature with
the lack of authoritative record of received tradition in <i>Kabbalah</i>. In
his view, both sets of literature suffer from a similar lack of authority.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[Efodi] acknowledges the idea
that there are secrets hidden in the Torah, but he casts doubt on the soundness
and accuracy of the information that the kabbalists have received. His proof
for the unreliability of their tradition is that kabbalists differ in their
opinions… Likewise, the information that has been lost in transmission over the
generations cannot be recovered by the use of reason. Therefore, this path is
also faulty, and cannot be a means to achieving Man’s ultimate end” (Marciano
2022:361).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">4) Replacing <i>Talmud</i>, <i>Maimonidean Philosophy</i>
and <i>Kabbalah</i> with Torah<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi </i>has effectively rejected the three (albeit
diverse) cornerstones of traditional Jewish learning ─
<i>Talmud</i>, <i>Maimonidean Philosophy</i> and <i>Kabbalah</i><b> </b><b>─ </b>in
one fell swoop. He suggests that, in their place, these three sets of
literature get replaced by simple Torah (Bible) study. Efodi writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“What seems to me better than
everything else said so far, is that the Wisdom of the Torah is the Torah
itself” (<i>Efodi</i>, <i>Ma’aseh Efod</i>,10).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Ironically, in a mystical-like fashion (although he opposed <i>Kabbalah</i>,
<i>Efodi</i> remained a mystic in his worldview), <i>Efodi </i>explains why he
is promoting the rejection of the three pillars of rabbinical literature and
substituting Torah study in their place:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“This exile [is caused by] the
closing of the gates of this sanctified book, which is the sanctuary of the
Lord, established by His hands, and to extinguish the lights by neglecting its
study. The anger of the Lord was kindled and ‘He gave Jacob over to spoilers
and Israel to plunderers’ (Isaiah 42:24), and because they sinned against God’s
Torah, and against the words of prophecy, for which water is an allegory, He
poured His wrath out upon them like water” (<i>Efodi</i>, <i>Ma’aseh Efod</i>,
14).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The reason for <i>Efodi’s</i> choice of the ‘angry’ water
analogy is significant because:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“pouring of wrath like water”
(after Hoshea 5:10) was a widely used expression in the years following the
riots of 1391, intended to imply that the forced baptism, i.e. pouring of water
over Jews, had been a divine punishment” (Marciano 2022:361, footnote 58).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to <i>Efodi’s</i> mystical schema, the persecutions
of 1391 were a punishment for neglecting the Torah (Bible), in favour of the three
‘external’ rabbinic genres of literature.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Once again, although <i>Efodi </i>rejected the study of <i>Kabbalah</i>,
his worldview remains mystico-centric. He explains how <i>Tefillin</i> <i>and
Mezuzah</i>, for example, cause:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“divine emanation to flow down,
and divine Providence to adhere to the nation, through the power (segula) inherent
in the words of the Torah” (<i>Efodi</i>, <i>Ma’aseh Efod</i>, 10).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In <i>Efodi’s</i> view, it is the words of the Torah contained
on the scrolls in the <i>Tefillin</i> and <i>Mezuza</i>, more than the religious
artefact, that afford the protection.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>The ‘subversive’ notion of a return to Torah</b><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Efodi’s </i>revolutionary attempt to change the accepted
curriculum is always respectful and measured although it is subversive. It may
seem strange to refer to Torah study as subversive, but considering that
(besides during periods of history like the times of the <i>Karaites</i>) Jews
have not engaged exclusively with the study of Scriptures. The various rabbinic
traditions of <i>Talmud</i>, <i>Maimonidean Philosophy</i> and <i>Kabbalah</i> had
formed the major portion of the study curriculum. All of them were elitist, and
<i>Efodi</i> effectively:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“challenges the elitist
conventions that stood at the center of the Jewish thought of his time” (Marciano
2022:363).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Analysis<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One could argue that <i>Efodi</i> presented his views
specifically to that generation living as oppressed <i>Conversos</i>, because:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“achieving immortality of the
soul through scripture – is within reach of every converso and every Jew, without
difficulty or peril, because the scriptures were permitted to conversos in
Christian society, albeit not in Hebrew…and even the mere presence of the book
among one’s possessions, can connect a person with the power (segula) inherent
in it” (Marciano 2022:364).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, from his well-structured arguments against the
three streams of the accepted study protocols, it seems that <i>Efodi</i> would
have opposed them even if the persecutions and forced conversions of 1391 had
not taken place. And it seems and that this innovation of returning to Torah as the
major source of Jewish study was his attempt to radically reconstruct the study
curriculum for his vision of the Jew of the future.<o:p></o:p></span></p>
<div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20462.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></a>
Marciano, Y., 2022, ‘The Socioreligious Teachings of Perfeyt Duran in the
Introduction to Ma’ase Efod’, <i>Revue des Études Juives</i>, 181, 3-4, 345-375. </span></p>
</div>
<div id="ftn2">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20462.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></a>
<i>Efod</i> also stands for <b><i>A</i></b><i>ni</i> (I am) or <b><i>A</i></b><i>mar</i>
(thus says) <b>P</b>rofiyat <b>D</b>uran.<o:p></o:p></span></p>
</div>
<div id="ftn3">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20462.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn4">
<p class="MsoFootnoteText"><span style="font-family: arial;"><o:p></o:p></span></p>
</div>
</div><p style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20462.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span></span></a>
Square brackets are mine. </span></p>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-34833361435279385702024-02-18T13:50:00.001+02:002024-02-18T15:37:17.386+02:00461) Maimonides unplugged<p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjP0FivxqxruK5yEnLPDKZ_MQ0o5ZnUtRjbZZFDNlmGTcpYuGYKqWyCmlmU1GdXjQhVPA-CIwypgfEFbJzQpdsZa4HBuRslvYqBl1tTMtvkZyn5PZt2BmPdLuNVyogaEVD6mIaZpiYpZvcJrATo56nH1N_hK89uCiaFOzlrrfWaFvn8uXnfNi3XFn4v940/s646/2024-02-18%2013_37_34-New,%20handwritten%20Maimonides%20texts%20discovered%20at%20Cambridge%20University%20Library%20and.png" style="margin-left: auto; margin-right: auto;"><span style="font-family: arial; font-size: x-small;"><img border="0" data-original-height="268" data-original-width="646" height="166" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjP0FivxqxruK5yEnLPDKZ_MQ0o5ZnUtRjbZZFDNlmGTcpYuGYKqWyCmlmU1GdXjQhVPA-CIwypgfEFbJzQpdsZa4HBuRslvYqBl1tTMtvkZyn5PZt2BmPdLuNVyogaEVD6mIaZpiYpZvcJrATo56nH1N_hK89uCiaFOzlrrfWaFvn8uXnfNi3XFn4v940/w400-h166/2024-02-18%2013_37_34-New,%20handwritten%20Maimonides%20texts%20discovered%20at%20Cambridge%20University%20Library%20and.png" width="400" /></span></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">Recently discovered text in Maimonides' handwriting</span></td></tr></tbody></table><p></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction</span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article – based extensively on the research by
Professor Menachem Kellner<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
penetrates directly into the thought of Maimonides. It offers a no-holds-barred
approach to pure Maimonidean ideology as interpreted by Kellner, a recognised
authority on Maimonidean thought.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Most Torah lectures, and <i>Halachic</i> decisions reference
Maimonides, yet <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> astoundingly <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> very few of the presenters of those
forums are always aware of how Maimonides (<i>Rambam</i>) actually viewed
Judaism. Not surprisingly, then, many will find Kellner’s research into
Maimonidean thought to be perplexing if not perilous to the traditional ideas
they cherish and hold dear.</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This first section of this article asks what Judaism would
look like if <i>Rambam</i> hadn’t existed. It argues that Judaism is indeed morally
and theologically the richer and more
expansive for his contributions.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The second section, however, examines some unexpected
teachings of <i>Rambam</i> that don’t seem to fit that picture of
expansiveness.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The third section offers a practical solution suggested by
Kellner, to deal with the perplexing conundrum of how to deal with the
differences between section one and two.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Section One<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">What would Judaism look like without Rambam?<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner begins by asking the question: <i>What would Judaism
look like today had Rambam not lived? </i>Eight examples follow:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">1) We probably would have no <i>Shulchan Aruch</i> (Code of
Law). <i>Rambam</i> (1135-1204) wrote his <i>Mishneh Torah</i> which was the
first formal codification of Jewish law. Without that revolutionary innovation,
it is unlikely that R. Yakov ben Asher (1269-1343)<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
with his <i>Arba’a Turim</i>, and R. Yosef Karo (1488-1575) with his <i>Shulhan
Aruch</i>, would have had the boldness and authority to write new codes of law.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">2)<i> Rambam</i> was the first to successfully present <i>Principles
of Faith</i>, creating an <i>orthodoxy</i> with a <i>dogma</i> which:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“<i>was unprecedented in Judaism
and changed the face of the religion</i>” (Kellner 2012:24).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">3) <i>Rambam</i> used his tremendous rabbinic authority to
integrate secular science and Torah study:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“For Rambam, God, as it were, ‘wrote’
two books: Torah and Cosmos [see <i>Ralbag</i> in his commentary on Exodus
32:32]. The truly devout Jew realizes that he or she must study both books, or
only have access to half of God’s works” (Kellner 2021:24).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This innovation did not, however, gain the same traction as
the previous two did.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Thus, considering some of the abovementioned examples of <i>Rambam’s</i>
ideas that were either <i>well-received</i> or <i>well-ignored</i>, it has to
be accepted that his innovations significantly changed the face of Judaism in
one way or another.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The ‘credibility’ problem<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Perhaps, more than any other rabbi, <i>Rambam</i> suffered
from a ‘credibility’ problem when it came to some of his views that were
considered too radical. Some, after passing the ubiquitous denial stage, just
refused (and still refuse) to believe he even said such things:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“It is obviously the case that
Rambam’s views were strongly criticized, when it was admitted that he actually
held them” (Kellner 2021:25).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">David Berger expresses the same idea of widespread ignorance
of <i>Rambam’s</i> theological teachings:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[M]any people who revere him
[Rambam] reject his positions or even regard them as heretical without knowing
that he held them at all… Thus, it is easy to compile a list of explicit
positions of Maimonides…that would be labeled heresy or near-heresy in many
contemporary yeshivas…Maimonides’ iconic status was achieved at the price of
consigning many of his views to the black hole of forgetfulness” (Berger
2005:71).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This is nothing new. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">4) Already in the fifteenth century, Spanish commentator to the
<i>Moreh Nevuchim</i> (<i>Guide For the Perplexed</i>) Shem Tov ben Yosef ibn
Shem Tov wrote:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Many rabbinic scholars said that
Rambam did not write this chapter, and if he did write it it ought to be hidden
away or, most appropriately, burned. For how could he say that those who know
physics are on a higher level than those who engage in religion, and even more
that they are with the ruler in the inner chamber, for on this basis the
scholars who are engaged with physics and metaphysics have achieved a higher
level than those engaged with Torah!” (Commentary on <i>Moreh Nevuchim</i>,
III:51).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This is another example of how <i>Rambam</i> changed the
face of Judaism:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[W]ithout Rambam, would not
thousands of Jews who believe in modern science and reason have given up their
belief and commitment to Torah?... Without the example of Rambam, those who
oppose the reliance upon ‘da’at Torah’ in non-halakhic spheres…would have a
much harder time” (Kellner 2021:26).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">5) Rambam is also the main resource for Judaism’s opposition
to astrology.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">6) Furthermore, since the majority of the Jewish world
(including non-<i>Chassidim</i>) has essentially adopted the <i>Zohar</i> and <i>Kabbalah</i>
as foundational material for their Judaism:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[h]ad not Rambam presented the
Jewish world with an alternative to Kabbalah, would all Jews today embrace
various offshoots of Kabbalistic Judaism?” (Kellner 2021:27).<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The essential ‘mystical’ nature of contemporary Judaism<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A fascinating question arises out of this. According to
Moshe Idel and others, the Jewish world turned predominantly to <i>Kabbalah</i>
and the <i>Zohar</i> (first published only in around 1290, about 86 years after
<i>Rambam’s</i> passing) as a <i>response</i> and <i>counter</i> to <i>Rambam’s</i>
intense <i>rationalism</i>. It is true that mysticism certainly existed in
earlier times in the less structured forms of <i>Heichalot</i> and <i>Merkavah</i>
literature,<span style="mso-spacerun: yes;"> </span>but if this analysis is
essentially correct <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> and the dominance of modern <i>Kabbalah</i> was a
response to <i>Rambam’s</i> rationalism – then it is possible that the shape
Judaism may have been very different if <i>Rambam</i> had not inadvertently
stared the mystical revolution with his rationalism. In this sense, the <i>Rambam</i>
turned out to be his own ‘worse enemy,’ as it were:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Rambam ironically brought about
the defeat of Jewish rationalism, as no observer of the Jewish world today can
possibly deny” (Kellner 2021:27).</span></p><p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Messianic expectations<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">7)<i> Rambam</i> tried to lower the temperature of messianic
expectations by expounding on his view of a natural process of messianism not
involving any supernatural or mystical events. Instead, <i>Rambam’s</i>
messianism was presented as</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“as a process that takes place in
this world, without overt divine intervention, and with no violations of
natural law” (Kellner 2010:27).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam’s</i> natural messiah is fundamentally different
from popular and contemporary expectations of a Jewish messiah.</span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The thorny matter of Rambam’s universalism<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">8)<i> Rambam</i> was one of the most profound and consistent
universalists in Jewish history. Unlike Yehuda haLevi, he did not believe there
was a “separateness” between Jews and non-Jews:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The Torah is true, he held, and
is certainly the most effective route to human perfection, but it is not the
only route—there are other ways of achieving human perfection [see <i>Iggerot
ha-Rambam<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 150%;">[5]</span></b></span><!--[endif]--></span></span></a></i>]”
(Kellner 2012:25).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This view, similarly, did not prove to be a particularly
popular one, nor, like so many other of his views, did it become well known.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam</i> did not just pay lip service to the idea that
all human beings are truly created in the image of G-d. <span style="mso-spacerun: yes;"> </span>Unusual for a rabbi, he went against the grain
and “<i>insisted that there is no essential difference between Jews and
non-Jews</i>” (Kellner 2021:28).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner maintains that <i>Rambam’s</i> uncompromising stance
on, and unpopular commitment to, universalism mitigates, to some degree, the
sense of superiority often expressed by other schools of Jewish thought. He
openly addresses the heart of a very controversial matter:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[H]ad Rambam not enunciated a
universalist vision of Judaism would almost all Jews today be even more
particularist than they are? It is my distinct impression that most secular
Israeli Jews, and almost all Israeli Orthodox Jews, as well as some secular
Jews (to one degree or another) in the Diaspora and almost all Orthodox Jews
there, are convinced that there is something inherent, intrinsic, metaphysical,
or mystical that distinguishes Jews from non-Jews” (Kellner 2021:27).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda haLevi, Nachmanides and Maharal of Prague developed a
“<i>special strand of Jewish thought</i>” (R. Isadore Twersky 199I:261)<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
of ontological<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
particularism that emphasised how different Jews were from other people.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“I fully, and sadly, admit that
in the eyes of some Orthodox and certainly many Haredi leaders, non-Jews have
no worth and purpose in and of themselves; they are, in effect, only static,
background noise to the real business of the universe” (Kellner 2021:29).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This is a far cry from what <i>Rambam</i> wrote (MT, <i>Hilchot
Avadim</i>, 9:8) quoting Iyov (31:15), that Jews and non-Jews are all created
equal by G-d and formed “<i>in the same womb</i>” (<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">וַיְכֻנֶנּוּ
בָּרֶחֶם אֶחָד</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-family: Arial;"><span dir="LTR"></span><span dir="LTR"></span>).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">Kellner cites a
passage from R. Shlomo Aviner who adopts a more contemporary approach:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“Gentile graves in an enclosure do not cause ritual impurity according
to the basic law (ikkar ha-din) since their souls are not so holy and the
difference between their bodies without a soul and their bodies with a soul is
not all that great. Therefore, the departure of the soul in their case does not
constitute so terrible a crisis…. Jewish graves do impart ritual impurity since
their souls are holy; however, their bodies without a soul is not holy and,
therefore, the departure of the soul is the terrible crisis of the departure of
the divine vitality from the body—and this constitutes the ritual impurity of
death” (Aviner 5759:230).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[8]</span></span></span></span></a></span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Aviner had good traditional <i>Kabbalistic</i> sources to
base his position on.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
Kellner comments on Aviner’s text:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“According to this disturbing
text, the difference between a live Jew and a dead Jew is immense; the
difference between a live non-Jew and a dead non-Jew is much smaller. To be
clear, R. Aviner neither says nor even implies that the killing of a non-Jew is
a light matter, but will all his readers understand that?</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Aviner similarly writes in his commentary on Yehuda haLevi’s
<i>Kuzari</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“In that we are the segula of
humanity, we are also the heart of humanity. We are more human than the others”
(Aviner, commentary on the <i>Kuzari</i>, I,136).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Such a view, with all its sources and provenance, would
never have been possible in light of <i>Rambam’s</i> teachings on the essential
universalism of humanity. <i>Rambam</i> interpreted the words from the Torah “<i>Kedoshim
tiheyu</i>” (<i>You shall be holy</i>: Lev. 19:2) as implying that there was
nothing inherently holy about the Jewish People that they merited to receive
the Torah. Rambam says that this verse was not referring to the present. Not
that you <i>are</i> intrinsically holy, but that through the Torah you shall <i>becom</i>e
holy in the future.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">For Yehuda haLevi, the Torah could have been given <i>only
to Jews</i>. Rambam implies that the Torah was given to the Israelites simply
because it records what “<i>actually happened, not what had to happen</i>”
(Kellner 2021:34). Kellner, famously explains <i>Rambam</i> as saying that
under different circumstances, it could just have easily been another nation if
they happened to have an ancestor who discovered one G-d. In <i>Rambam’s</i>
view, G-d did not choose the Jews, the Jews chose G-d (despite many references
to the choseness of the Jews).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner, of course, is very cognisant of the controversial
and emotive nature of these universalist teachings of <i>Rambam</i> and
acknowledges that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“For many Jews this is an
extremely attractive picture of Judaism. For other Jews, of course, it is a
total distortion of our faith” (Kellner 2021:36).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">But <i>Rambam</i> is not always so binary and simple. He is
an extremely complicated thinker and the fact is that it is very difficult to
put him in a box and categorise him. <i>Rambam </i>is often used as an
authoritative source to advocate for various theological, sometimes mutually
exclusive, positions.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Section Two<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><i>Rambam</i> as a complicated thinker <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam’s</i> views, when taken as a whole, have the
ability to upset people on both sides of the aisle. <i>Rambam</i> is good for
universalists, rationalists who reject magic and the use of theurgy and
superstition in religion, and for those unhappy with the rise of radical
messianism. However, in many other instances, <i>Rambam</i> can also be “<i>deeply
problematic for many of those same Jews</i>” (Kellner 2021:37).</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><br /></span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Rambam on <i>Avoda Zara </i>(<i>Idolatry</i>)<i><o:p></o:p></i></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam’s</i> understanding of G-d is sometimes not what
we would expect. <i>Rambam’s </i>G-d is aloof and unknowable:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Rambam’s God is loved (…[it] is
a mitzva, of course [to love G-d]), but does not love; Rambam’s God is beyond
all emotion” (Kellner 2021:39, footnote 50).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Elsewhere, Kellner explains how, unlike the many depictions
in <i>Kabbalah</i> about G-d’s love and needs,<span style="mso-spacerun: yes;">
</span><i>Rambam’s</i> G-d has no emotions or desires:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he worship of someone who
believes that the Tabernacle in the desert and the Temple in Jerusalem were
constructed out of divine need is, once again, avodah zarah in the strictest
sense of the term—the worship of an entity that is not God” (Kellner 2023:306).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[10]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam’s</i> “<i>strict theological orthodoxy</i>”
(Kellner 2021:39) impacted his definitions of serving G-d and therefore his
views on what technically constitutes <i>Avodah Zara</i> (Idolatry). If one
wants to be consistent and honest in understanding <i>Rambam</i>, one needs to
take his views and theology wherever they lead. Christianity, therefore, is
considered by <i>Rambam</i> to be a form of Idolatry. Notable rabbinic
exceptions to this view are Meiri (1249–1310) and R. Yakov Emden (1697-1776) among
others, but <i>Rambam’s</i> views on Christianity are so fundamental that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“without exception, rabbinic
authorities who convict Christianity of avoda zara (idolatry – literally:
“alien/foreign worship”) rely on Rambam to do so” (Kellner 2021:39).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Now Kellner drops an unexpected theological bombshell. No
one, it seems escapes the application of <i>Rambam’s</i> <i>strict theological
orthodoxy</i>. <i>Rambam’s</i> stance against idolatry:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“has other consequences. Among
them…: the necessity of relating to many contemporary expressions of Judaism as
avoda zara…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">Logical consistency and
intellectual honesty would then demand that they must also convict Ramban,
Kabbalists, Hasidim, R. Hayyim of Volozhin, and much of the so-called Lithuanian
yeshiva world, among many others, of avoda zara. In other words…Rambam’s views
on the nature of avoda zara are problematic for anyone who subscribes to those
aspects of contemporary Judaism that are infused with Kabbalah. Most aspects of
contemporary Judaism (not just Orthodoxy) are infused with Kabbalah and its
doctrine of sefirot. The question arises: why condemn Christianity as avoda
zara on Maimonidean grounds while giving a pass to Kabbalah-inflected Judaisms?”
(Kellner 2021:39-40).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam</i> did not believe in many concepts perpetuated
by contemporary Judaism. He did not see angels the way most religious Jews
understand angels. They were symbols for forces of nature, instead, or seen in
dream-like states but not manifesting in reality. In this sense, <i>Rambam</i>
removed all intermediaries, beings, whether good or evil, <i>sefirot</i> or
spiritual spheres and hierarchies between G-d and humans. <i>Rambam</i>
effectively:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“depopulated the heavens,
disenchanted the universe, and sought to lighten the burden of religious
observance (as in Guide III:47). He battled against astrology and magic, denied
their efficacy, and railed against those (such as Ramban after him) who
maintained that magic was forbidden [specifically] because of its [alleged] efficacy…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">However, calling Christianity
idolatry on Maimonidean grounds should, for consistency’s sake, force one to
reject as idolatry many mainstream trends in Judaism of the last thousand
years” (Kellner 2021:40).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Regarding the notion of <i>Sefirot</i>, in some mystical formulations
they become the object to which prayers are to be directed, and:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[u]nless taken as entirely
metaphorical (which is not the way it is generally taken in kabbalistic texts),
the doctrine of sefirot must undermine God’s unity” (Kellner 2021:40, footnote
56).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Some anti-<i>Kabbalist</i> rabbis have dramatically
maintained that <i>Kabbalah</i> infringes upon G-d’s unity more than
Christianity because the latter has only three intermediaries while <i>Kabbalah</i>
has <i>ten</i> <i>Sefirot</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">For <i>Rambam</i>, truth was truth no matter the
uncomfortable consequences. He wrote that “<i>we must accept the truth no
matter its source</i>” (<i>Rambam</i>: Introduction to Commentary on the
Tractate <i>Avot</i>).</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><br /></span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Rambam on feminism<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Another difficult area where we seem to run into a notably
‘limited’ worldview after <i>Rambam’s </i>expansive universalism, is feminism.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“For those interested in
expanding the role of women in Orthodoxy in general, and in advanced Jewish
education in general, Rambam is, to put it mildly, not helpful” (Kellner
2021:43).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam</i> is opposed to teaching women Torah (Laws of
Torah Study, 1:1 and 1:13). The interesting thing is that in this regard, <i>Rambam</i>
did not have to take this position. Instead, he chose to, because he had <i>Talmudic</i>
precedent from Ben Azai (<i>Mishna Sota </i>3:4) who obligated women with a
commandment to study Torah. Some have argued in <i>Rambam’s</i> defence that
his views simply reflected the social practices of the Muslim world in which he
lived, but he still said what he said:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Rambam frowned on women going
outside of their homes more than twice a month, ruled that women cannot hold
any positions of secular or religious authority, and that husbands can beat
their ‘disobedient’ wives with a rod. Unfortunately, he did not simply express
a preference, but decided halakha in light of those norms” (Kellner 2021:43).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Where do these ideas leave us after promoting <i>Rambam</i>
as a forward-thinking rationalist and universalist theologian? There are
various ways to deal with issues like this, but let us see how Kellner suggests
a possible solution for such perplexities.</span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Section Three<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Dealing with Maimonidean theological conundrums<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Reader may have their own solutions and theories but the
following is Kellner’s<span style="mso-spacerun: yes;"> </span>approach:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“One can admit that for all his
greatness, Rambam’s Judaism is simply too abstract, too abstruse, too
demanding, and too discomfiting for most contemporary Jews” (Kellner
2021:43-4).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We have seen that in strict Maimonidean terms, many
formulations of contemporary Judaism may be technically defined as <i>Avodah
Zara</i>.<span style="mso-spacerun: yes;"> </span>Does this mean that we must
regard these mystical formulations of Jewish theologies as idolatrous? Kellner
says no. He suggests that the best way to view <i>Rambam</i> (and perhaps many
other classical rabbis) is different from the way we would normally view or
submit to a <i>Rebbe</i> or <i>Halachic</i> authority.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">So Kellner agrees in theory that there may be popular but
technically (in <i>Rambam’s </i>view) heretical theologies that have attracted
huge followings, but he does not accept that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the Maimonidean view must guide
our normative practice on this matter today… I do not, in fact, believe that
almost all Jews are worshipers of avoda zara…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">Honesty demands that I admit that
I pick and choose among Rambam’s positions…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">Does that make me less a
Maimonidean? On the contrary, accepting Rambam’s teachings uncritically would
perhaps be the least Maimonidean thing I could do. Rambam invited critiques of
his halakhic writings and was very much aware that contemporary scientific
understanding of the heavens (the universe above the sphere of the moon) was
provisional and open for revision” (Kellner 2021:44-5).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On this approach, it seems that <i>Rambam</i> expected his
readers to be critical and offer better solutions when the need arose. This is
in keeping with his teaching to accept the truth from wherever it comes.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Today’s perplexities include
much more than the apparent contradiction between science and Torah. They also
include contradictions between the morality of the Torah and our convictions…
Thus, those of us who see Rambam as a model to be emulated are faced with a
severe problem: the blatant conflicts between some of Rambam’s positions and
our Jewish values” (Kellner 2010:47).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam</i>, himself could say:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“if you think that God is in any
sense corporeal, that God has any human emotions, that God rewards the
righteous and punishes the wicked literally midda ke-neged midda, that divine
providence governs every act of every human being (or at least that of Jews),
then you simply misunderstand Torah” (Kellner 2021:48).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Rambam </i>could say all that and more because he was <i>Rambam</i>.
But we cant, especially today, so many centuries later.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“ Maimonidean Judaism is indeed
austere and demanding, and, it appears, far outside the mainstream of
traditional understandings of Torah. Asking contemporary Jews to practice a
Judaism that in effect downplays the significance of prayer and mitzvot, that
denies that Jews in and of themselves are in any way special, that rejects
traditional views of reward and punishment, etc., demands of them a great deal!”
(Kellner 2021:49-50).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This may be too much of an ask from an average contemporary
Jew.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“How can I justify picking and
choosing among Rambam’s positions? To that, I answer that I am admittedly
eclectic… Is eclecticism something of which to be ashamed? Certainly not. It is
an integral part of the human condition…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">R. Sa’adia Gaon was, in many
ways, a Jewish Kalamist. Rabbenu Bahya ibn Pakuda adopted ideas, motifs, and
stories from his Sufi contemporaries. Should they all be accused of
eclecticism? Are halakhists whose pesak reflects the influence of the Zohar
guilty of eclecticism? Are Jews today who revere Rambam’s Mishneh Torah and
who, despite that, seek out competent current medical advice rather than relying
on Rambam’s…professional medical writings, ‘guilty’ of eclecticism?”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner writes that, whether people admit it or not, even <i>Halacha</i>
(law), never mind <i>Hashkafa</i> (theology), follows a path of eclecticism.
There is a significant component of selectivity in determining <i>Halacha</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[D]espite what many Orthodox
rabbis will tell you, halakhah has a history…it is not a mathematical science,
but halakhic decisions reflect the ideological commitments of those making them…This
last point is reflected in Blu Greenberg’s famous (if perhaps exaggerated)
comment that ‘Where there’s a rabbinic will, there’s a halakhic way’” (Kellner 2023:293).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Even those who do condemn Christianity to idolatry are
selective and eclectic about such a decision. This is because, according to the
<i>Mishna</i>, Jews may not conduct business with an idolater three days before
the idolater’s holy day, lest he use the money from the Jew for his idolatrous
purposes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[I]f Christianity is avodah
zarah, then no business may be conducted with Christians in Israel on Sundays,
or three days before Sunday (M Avodah Zarah 1). I know of no rabbi who actually
decides halakhah in this fashion.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner concludes with a rather profound argument favouring
eclectic choice of Maimonidean and perhaps other ideas as well, provided they
are done with integrity:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Why some people gravitate to the
liberal end of the spectrum and others to the conservative end is a subject for
psychologists, perhaps, not for theologians. It is our job to act with
integrity and responsibly when we choose which of the many possibilities
offered by our tradition to adopt” (Kellner 2021:52).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In this conceptualisation, <i>Rambam</i> was not looking for
<i>Chassidim</i>. He did not want to create a mass movement of like-minded followers.
He did not want to be a <i>Rebbe</i> or a <i>Godol</i>. He was comfortable with
critical thinkers. The Maimonidean path, unusually, allows for such critical
deviance.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Kellner, M., 2021, Today’s Perplexed: Between Maimonidean Promise and Peril, <i>Tradition</i>,
vol. 53, no. 4, Rabbinical Council of America, 23-52.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Also known as the <i>Baal haTurim</i>, he was the third son of the <i>Rosh</i>.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Berger, D., 2005, ‘The Uses of Maimonides by Twentieth-Century Jewry’, in <i>Moses
Maimonides: Communal Impact, Historic Legacy</i>, Edited by B. Kraut, CUNY
Press, 62–72.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
See: “Letter on Astrology,” in Lerner, R., 2000, <i>Maimonides’ Empire of Light:
Popular Enlightenment in an Age of Belief</i>, University of Chicago Press, 178-187.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
<i>Iggerot ha-Rambam</i>, ed. and trans. Y. Sheilat (Hotza’at Sheilat, 1987),
553.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
Twersky, I., 1991, Rambam and Eretz Israel: Halakhic, Philosophic, and
Historical Perspectives’ in <i>Perspectives on Rambam</i>, Edited by J. Kraemer,
Littman Library, 257–290.<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
<i>Ontological </i>may be defined as taking “<i>things that are abstract and
establish that they are, in fact, real</i>.”<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
Aviner, Me-Hayil el Hayil, cited by Yosef Ahituv, ‘State and Army According to
the Torah: Realism and Mysticism in the Circles of Mercaz Harav’ (Hebrew), in <i>Dat
u-Medina ba-Hagut ha-Yehudit be-Me’ah ha-Esrim</i>, ed. A. Ravitzky, Israel
Democracy Institute, 466. <o:p></o:p></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
See: <i>Zohar</i>, <i>Bereishit</i>, <i>Chayei Sarah</i>, 131a and <i>Bereshit</i>,
<i>Vayechi</i>, 220a.<o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20461.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
Menachem Kellner, M., 2023 ‘Thinking Idolatry with/against Maimonides: The Case
of Christianity’, in Alon Goshen-Gottstein, ed., <i>Idolatry: A Contemporary
Jewish Conversation</i>, Academic Studies Press, Brookline, MA, 290-311.</span><o:p></o:p></p>
<p class="MsoFootnoteText"><o:p> </o:p></p>
<p class="MsoFootnoteText"><o:p> </o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-23125264175431420422024-02-11T11:27:00.006+02:002024-02-12T06:27:13.324+02:00460) Martyrdom in Sefaradi and Ashkenazi traditions<p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4XfHT9_H3cOhLUJH4-P5jVvAc9xe04s11s1haxv04T8psrexOor0S8TOb2B0SSMoJky7tXpMIb-ulpTuqj8ciTFv3RgoPNtE-ybOMHI4cUNqPT_E9Pzc5K-UAyJDlXE-OjxAHagc8KVLw50nA3Scs033vB8MAVkSQqeaoy1gRvNsbKc79zM07MF1s40c/s569/2024-02-11%2011_06_34-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="463" data-original-width="569" height="260" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4XfHT9_H3cOhLUJH4-P5jVvAc9xe04s11s1haxv04T8psrexOor0S8TOb2B0SSMoJky7tXpMIb-ulpTuqj8ciTFv3RgoPNtE-ybOMHI4cUNqPT_E9Pzc5K-UAyJDlXE-OjxAHagc8KVLw50nA3Scs033vB8MAVkSQqeaoy1gRvNsbKc79zM07MF1s40c/s320/2024-02-11%2011_06_34-Window.png" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><p></p><p style="text-align: justify;"><b><span style="font-family: arial;">Introduction</span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> based extensively on research by Sam
Millner<a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
and Leon Stitskin<a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">− deals with
different approaches to Jewish martyrdom as evidenced in <i>Sefaradi </i>and <i>Ashkenazi</i>
rabbinic writings. These divergent traditions are essentially rooted in the
controversy between Maimonides and Rashi (and his disciples, the <i>Tosafists</i>),
respectively.<span style="mso-spacerun: yes;"> </span>Maimonides was active in
Spain, North Africa and Egypt and came to represent the <i>Sefaradi</i>
position on the matter of martyrdom − while the Rashi and the <i>Tosafists</i>
characterized the <i>Ashkenazi</i> approach of Northern France and Germany.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Rashi (1040-1105) and his students, the <i>Tosafists</i>,
advocated for martyrdom in light of the forced conversions to Christianity
around the time of the First Crusade (1095—1099). On the other hand, Maimonides
(1135-1204) argued for a more tolerant approach and did not advocate martyrdom
for the Jews subjected to Muslim and Christian persecution during the Almohad
Berber conquest in 1172 and the various Spanish-Christian campaigns.</span></span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Rashi and the <i>Tosafists</i> call for martyrdom during the
Crusades<o:p></o:p></span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">In mediaeval France and Germany, religious discrimination was
particularly common as the Catholic Church increasingly asserted its authority
over Europe. Christianity had officially defeated European paganism and the
Jews had suddenly become the main minority population in Europe. This
oppression of Jews reached a feverish peak around 1096 when bands of Crusaders
began to march across Europe on their way to the Holy Land:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“This campaign of anti-Semitic violence
is most notable in that it marked the modern reprise of the ancient practice of
Jewish martyrdom” (Millner 2022:41).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Rashi and the <i>Tosafists</i> were active during this time
and they tried to interpret earlier <i>Talmudic</i> texts to support the
practice of martyrdom. This was not easy as Jews had lived relatively peacefully
in <i>Talmudic</i> Babylonia for a thousand years, and now in Europe, they
suddenly needed to find rabbinic sources that allowed or called for martyrdom
in the face of persecutions:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Indeed, whereas ancient
Babylonian rulers were generally tolerant of Judaism (aside from a few
Zoroastrian conflicts over fire rituals), Ashkenazi society coexisted with
ever-increasing institutional threats to the Jewish community. In other words,
Rashi and his contemporaries were producing novel responses to the unique challenges
of their time, providing a clear framework for Jews to respond to forced
conversions” (Millner 2022:43).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In vain, some Jews sought shelter in local churches and
according to one account, cried out as they committed mass suicide:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Look and see, O our God, what we
do for the sanctification of Thy great name in order not to exchange you for a
hanged and crucified one.”<a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[3]</span></sup></span></sup></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Rashi and the <i>Tosafists</i> called for martyrdom as the
only meaningful response to the forced conversions.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The Maimonidean response to the Almohads and the Catholic
Reconquista<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Around the same time, Maimonides experienced persecution
from the Almohads and had to flee, first Spain, and then Morrocco. The Spanish
Jews had constantly been subjected to the reciprocal wars between the Christians
and Muslims, as the Catholic Reconquista attempted to reconquer the land from
the Muslim kingdoms active in al-Andulas (Muslim-controlled areas of Spain).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides was forced to convert to Islam during the Almohad
Berber conquest of 1172. This event must have shaped his less radical approach
to martyrdom. Islamic Spain was far more tolerant of Jews than Christian Spain.
Ironically, against a backdrop of constant wars, mediaeval Spain developed a
culture of familiarity with different peoples. Intermingling was encouraged at
the famous and lavish Andalusian garden parties and preserved in the records of
Muslim, Jewish, and Christian writers. In a strange sense, this culture
pervaded even centuries later when, during the Inquisition, only practising
Jews were expelled, but those who converted, known as “<i>New Christians</i>,”
were welcome to remain. There were also “<i>old</i>” and “<i>new</i>” Muslims,
Yemeni and Syrian Arabs. So ingrained and entrenched was this “crossover”
culture that it was given the title “<i>La Convivencia</i>” (or “<i>living
together</i>”).<a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a> This
way, uniquely in Spain:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Jewish responses to the creeping
scourge of anti-Semitism were constructed within a framework of cultural
familiarity that allowed for gradualist approaches, like false conversion or
migration to more tolerant adjacent Islamic lands (Iberian Jews were well
versed in Arabic)” (Millner 2022:43).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It seems that Maimonides’ discouraging of martyrdom may have
been predicated on this particular anomaly of mediaeval Spanish culture:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Maimonides’ halakhic rulings
sought to create a way for Jews to keep their law while also living and
interacting with Christians and Muslims“ (Millner 2022:43).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This does not take away from the fact that there were real
persecutions and Jews were faced with the reality of forced conversons. Still,
Maimonides did not promote martyrdom, and he wrote:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Whosoever, of whom it is said that
he shall transgress and not die, if he die and did not transgress, the guilt
thereof be upon his soul” (Maimonides, <i>Mishneh Torah</i>, <i>Hilchot Yisodei
HaTorah</i>, 5:4).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Put simply, according to Maimonides, forced conversion does
not require martyrdom. If one chooses martyrdom over life, it is not
praiseworthy, but suicide. Maimonides was prompted to write a special essay on
the topic of martyrdom. He produced his <i>Maamar Kiddush haShem</i> (<i>Essay
on Martyrdom</i>) in light of an anonymous rabbi, a “<i>fanatic zealot</i>” who
had circulated a <i>Teshuva</i> (legal <i>responsum</i>) “<i>calling upon the
Jews of Morocco to suffer death rather than utter the Islamic formula</i>”
(Stitskin 1977:96).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to Leon Stitskin, however, Maimonides’ approach,
as always, is actually quite complicated. Stitskin, who translated and analysed
Maimonides’ <i>Maamar Kiddush haShem</i> (<i>Essay on Martyrdom</i>) explains
why Maimonides brings historical precedent into his <i>Essay</i>: </span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Admittedly, Maimonides displayed
a skilful application of sources and scientific method in marshalling
historical evidence which he did not hesitate to use in establishing some
halakhic propositions. While in the Yad, he was satisfied, in the main, to reproduce
the content of the Talmud per se,<a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
in his other works, especially ’The Guide’ and in his Letters, he did not
hesitate to combine philosophical and historical considerations with halakhic
principles” (Stitskin 1977:97).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">But it raises the question of why Maimonides, in his <i>Essay</i>,
delved into the testimony of history in the first instance and did not just
apply the procedures of law (as he did in his <i>Mishneh Torah</i>). <span style="mso-spacerun: yes;"> </span>Maimonides, for example, brings historical
precedents from the time of the Roman persecution, when R. Meir and R. Eliezar
had saved their lives by feigning non-Jewishness.<a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The order of Maimonides’ presentation of his <i>Essay</i> is
significant. And if, as some suggest, Maimonides simply wanted to show empathy
for Jews who had historically been forced to convert out of their faith, then,
as a jurist he still should have first stated the unequivocal <i>Halacha</i>,
followed by expressions of empathy. Stitskin therefore suggests that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“by reversing the order of the
two disciplines, we must assume that the historical argument served as evidence
for the determination of new halakhic decisions not derived from Talmudic
halakhic sources and not discussed in his Yad” (Stitskin 1977:95).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This interpretation may resolve the common phenomenon of apparent
discrepancies in Maimonides’ different (<i>Halachic</i> and philosophic) writings:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Adhering to his general method
in the Yad, he reproduces the halakhic content directly from the Talmud without
philosophic or historical considerations” (Stitskin 1977:96).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Ultimately, though, in his <i>Essay on Martyrdom</i>, Maimonides
states:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[I]f he chose not to suffer
martyrdom but under duress violated the law, his actions could not be regarded
as creditable and he falls into the category of having desecrated the Name of God
by compulsion” (Maimonides, <i>Maamar Kiddush haShem</i>).<a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[7]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides is appalled by those who encouraged Jews to
sacrifice their lives during the times of Muslim persecution:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“When I observed this shocking
phenomenon, which was sickening to the eye, I decided to gather spices and
roots from the ancient books, from which I would make a salutory mixture as an
antidote to the disease, and cure it, with God's help” (Maimonides, <i>Maamar
Kiddush haShem</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides concludes his <i>Essay on Martyrdom</i> with the
following statement about someone who insists on choosing martyrdom over life
in such circumstances:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Yet we behold this man who
regards himself superior to other sages and more scrupulous in the observance
of the mitzvot, even willing to expose himself to death—to be sure, only in
words and utterances—for the sake of what he regards as the sanctification of
God. But in actuality and by his deed he must be regarded as a sinner and
renegade…” (Maimonides, <i>Maamar Kiddush haShem</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The different approaches of Ashkenaz and Sefarad</span></b><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Thus, we have observed two very different approaches to
martyrdom (or <i>Kiddush Hashem </i><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">– dying for the sanctification of G-d’s name</span>)
emanating from Central Europe and Spain, personified by the approaches of Rashi
(and the <i>Tosafists</i>) and Maimonides.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Maimonides, coming from a highly
heterogeneous milieu that was relatively compatible with Judaism, ruled for
restrained kiddush HaShem practices that prioritized ultimate survival, while
the highly embattled Tosafists called for zealous self-martyrdom in response to
the First Crusade and the subsequent marginalization of Jews in a now-Christan
Europe” (Millner 2022:43).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">An attempt at reconciling the different rulings<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Three centuries later, the <i>Sefaradi</i> codifier, R.
Yosef Karo (1488-1575), perhaps in an attempt at reconciling these divergent
views, makes a distinction between circumstances in which martyrdom is called
for. R. Yosef Karo writes that if the situation is particularly hostile and the
victim of an anti-Jewish proclamation:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“sees that the generation (he is
living in) is wayward, he is allowed to Sanctify the Name of God, and give up
his life, even for a light mitzvah” (R. Yosef Karo, <i>Kesef Mishna</i> on <i>Yesodei
HaTorah </i>5:3).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In other words, if the vicious perpetrator is clearly and
maliciously intent on making an example of, and publicly humiliating, the
Jewish victim <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
the only choice is martyrdom (<i>Kiddush Hashem</i>):</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“kiddush haShem is not
necessitated by the severity of the sin, but rather by the specific historical
circumstances in which the sin is situated” (Millner 2022:44).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A well-known interpretation of this approach is that if
circumstances call for it, one must submit to martyrdom even for something as
trivial as being forced publicly to wear red shoelaces (see b. <i>Sanhedrin</i>
74b).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Millner argues that with the emphasis on this caveat of ‘extenuating circumstances,’ R. Yosef Karo might have attempted “<i>retroactively</i>” to
reconcile Rashi and Maimonides:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The implications of this
alternative interpretation retroactively justify the choice of the majority of
Sephardi Jews to either flee or convert instead of committing suicide. That is,
because the community itself was necessarily not a ‘wayward generation,’ there
was no internal need for a kiddush Hashem in response to the measures of
oppression directed against the Sephardi community…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">This would of course not apply to
medieval Ashkenazi martyrs…[Therefore]<a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
it is absolutely necessary to take into consideration the fact that,
ultimately, medieval Ashkenazi and Sephardi Jews were living in two completely
distinct sociopolitical spheres…In other words, Sephardi authorities didn’t
view Islam as an existential threat due to its relative compatibility with
Jewish faith and halakha…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">For Ashkenazi Jews faced with a
far less permissive ultimatum, however, the threat of conversion…was
necessarily an existential one… giving rise to more hardline Tosafist
interpretations on kiddush HaShem (Millner 2022:44-5).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>Conclusion</b><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Millner concludes with the interesting observation that
although the <i>Halachic</i> responses of both Rashi and Maimonides are
divergent, both stem from exactly the same source and corpus of earlier <i>Talmudic</i>
writings. Each party simply applied what Millner (2022:45) aptly calls “<i>situation-based
hermeneutics</i>” to arrive at very different <i>Halachic</i> conclusions <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">− </span>a “<i>testament
to the versatility of the Jewish tradition</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Analysis<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">If it is correct that R. Yosef Karo did try to reconcile the
opinions of Rashi and Maimonides, I would add that from R. Yosef
Karo’s mystical diary, <i>Magid Meisharim</i>, he seems to have what can only be
described as an overwhelming obsession with a desire to die as a martyr.
Perhaps, this preoccupation with martyrdom also somehow needs to be factored
into this analysis.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">[See: <a href="https://www.kotzkblog.com/2017/12/153-mystical-side-to-r-yosef-karo.html">Kotzk
Blog: 153) A MYSTICAL SIDE TO R. YOSEF KARO:</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">and:<span style="mso-spacerun: yes;"> </span><a href="https://www.kotzkblog.com/2023/10/447-r-yosef-karos-unusual-mystical.html">Kotzk
Blog: 448) R. Yosef Karo’s unusual mystical entries in his diary</a>].</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Another factor contributing to the discrepancy of views between Rashi and Maimonides may simply be that Christianity was then regarded as more of an existential threat to Judaism than Islam. Islam may also have been theologically considered closer to monotheism. Although Maimonides was not operating solely within Muslim society as he would certainly have been aware of the Catholic Reconquista as well.</span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">I would further suggest that an underlying reason why
Maimonides is reluctant to advocate for martyrdom in general, may be that his
definitions of required theological belief systems were often radically
different from those of the mainstream. In his philosophical writings, he
clearly differentiated between what he called <i>essential beliefs</i> and <i>necessary
beliefs</i>. This was what he referred to as <i>emunot hechrechiyot velo
amitiyot </i>or ‘<b>necessary but untrue beliefs.</b>’ Although he claims
that the original leaders of Israel themselves did not adopt these beliefs, the
people did, until such time as they were ready for a more figurative, purer and
deeper comprehension of G-d. This is how Maimonides, for example, explained
concepts like the sacrifices.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Thus, it becomes complicated to know exactly what beliefs
are worth dying for. In some instances, martyrdom in the face of violation only
of <i>necessary beliefs</i> would be a devastating and avoidable travesty. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">[See: <a href="https://www.kotzkblog.com/2019/12/255-lost-religion-of-maimonides.html">Kotzk
Blog: 255) THE 'LOST RELIGION' OF MAIMONIDES:</a>].</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Further Reading<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2016/10/98-could-rambam-have-been-forced-to.html">Kotzk
Blog: 098) COULD RAMBAM HAVE BEEN FORCED TO CONVERT TO ISLAM?</a><o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2019/11/252-how-rashi-and-rambam-part-ways-on.html">Kotzk Blog: 252) HOW RASHI AND RAMBAM PART WAYS ON THE DEEPEST OF ISSUES:</a></span></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><span style="font-family: arial;">I thank Dr Avi Harel for sharing the following sources on the sanctity of life and <i>Kiddush haShem:</i></span></div><div style="text-align: right;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: right;"><div><span style="font-family: arial;">אביעזר רביצקי וישעיהו גפני (עורכים), קדושת החיים וחירוף הנפש: קובץ מאמרים לזכרו של אמיר יקותיאל, ירושלים, מרכז זלמן שזר לחקר תולדות העם היהודי, 1992</span></div><div><span style="font-family: arial;">יחזקאל ליכטנשטיין, פרשת שמיני ויום השואה, תשס"ט הגדרת קידוש השם בתקופת השואה, ביטאון המרכז</span></div><div><span style="font-family: arial;"> ללימודי יסוד ביהדות מספר 805, 2009</span></div><div><span style="font-family: arial;"> 2018 ,איתן רייך, קידוש השם: מעקידת יצחק לעקידת אשכנז, הוצאת רסלינג</span></div></div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Millner, S., 2022, ‘Kiddush HaShem as Machloket: Martyrdom in the Medieval
Ashkenazi and Sephardi Worlds’, <i>Iggrot Ha’Ari: The Lion’s Letters</i>, vol.
II, 40-45.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Stitskin, L.D., 1977, Maimonides, <span style="mso-spacerun: yes;"> </span>Maamar
<span style="mso-spacerun: yes;"> </span>Kiddush Hashem: Historical Evidence and
Halakhic Principles, <i>Tradition</i>, vol. 16, no. 4, Rabbinical Council of
America, 95-120.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Marcus, J.R., 1999, <i>The Jews in the Medieval World: A Source Book</i>, <span style="mso-spacerun: yes;"> </span>Hebrew Union College Press,<span style="font-size: 12pt; mso-bidi-font-size: 11.0pt;"> </span>Cincinatti, OH.,
130.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Some historians question the accuracy of this term, which was only coined
during the last century by Américo Castro (d. 1972). On the other hand, see Menocal, M.R, 2002, </span><span style="font-family: arial; text-align: left;"><i>The Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain, Little, Brown and Company, New York.</i></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
In Maimonides’ <i>Hilchot Yesodei haTorah</i>, he reiterates the <i>Talmudic</i>
view that the three capital offences of <i>idolatry, immorality</i> and <i>murder</i>
“<i>have to be resisted even at the cost of suffering death</i>” (Stitskin 1977:95).<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
b. <i>Avoda Zara</i> 18b.<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
See Stitskin (1977:114).<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Documents/KOTZK%20BLOG%20460.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com3tag:blogger.com,1999:blog-5576585332526677688.post-52895627641963805962024-02-04T11:52:00.010+02:002024-02-04T16:26:48.745+02:00459) Chassidic literature – beyond the Hebrew texts<p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzBsqTHow4i6Jkr7RkORT9WLnseyCU9zDFshzotrNVvXi7Df1-_L5iP19FAfV6MTkHrz1qnCqwMCetUNjvCO4CUvQ22hffMYWS4DcssZpDwPh1W3yxUFUU-tAFSfeErKNdU9nW4tfYtzy3Zj_me_al2DxSXVa_kRcrgciyKFlj2QrhoLWB3JiqWc8Lgtc/s362/2024-02-04%2011_44_23-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="362" data-original-width="261" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzBsqTHow4i6Jkr7RkORT9WLnseyCU9zDFshzotrNVvXi7Df1-_L5iP19FAfV6MTkHrz1qnCqwMCetUNjvCO4CUvQ22hffMYWS4DcssZpDwPh1W3yxUFUU-tAFSfeErKNdU9nW4tfYtzy3Zj_me_al2DxSXVa_kRcrgciyKFlj2QrhoLWB3JiqWc8Lgtc/s320/2024-02-04%2011_44_23-Window.png" width="231" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">Emet veEmunah, an anthology of teachings from Kotzk</span></td></tr></tbody></table><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively on the research by
Professors Evan Mayse and Daniel Reiser<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
examines a fascinating anomaly within <i>Chassidic</i> literature: Most of the
formal <i>Chassidic</i> texts used today are in Hebrew, but Hebrew was not the
medium through which the discourses were generally transmitted. The original
teachings were mainly presented orally and in Yiddish.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The question is whether or not this is a significant
distinction, and can it have some bearing on how we read the popular <i>Chassidic</i>
texts today?</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Original settings<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The way we read <i>Chassidic</i> texts today is either in a
modern <i>Beit Midrash</i> setting or a <i>shiur</i>, and usually in Hebrew. But
originally, barring some exceptions, <i>Chassidic</i> discourses were delivered
in the Yiddish vernacular and to a live (and participatory) audience:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he original moment,
transformed only later into a text, was a dramatic oral event” (Mayse and
Reiser 2018:127).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The Baal Shem Tov<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This form of oral transmission was not by accident. The
founder of <i>Chassidism</i>, the Baal Shem Tov (1700-1760), was fervently
opposed to any of the <i>Chassidic</i> teachings being committed to writing.
This is how <i>Shivchei haBesht</i> (published in 1814) describes his
opposition to using written (and how much more, translated) texts:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“There was a man who wrote down
the Torah [the homilies] that he heard from the Besht [i.e., the <b>B</b>aal <b>Sh</b>em
<b>T</b>ov]. Once the Besht saw a demon walking and holding a book in his hand.
He said to him: ‘What is the book that you hold in your hand?’ He answered him:
‘This is the book that you have written.’</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">The Besht then understood that
there was a person who was writing down his Torah. He gathered all his
followers and asked them: ‘Who among you is writing down my Torah?’ The man
admitted it and he brought the manuscript to the Besht. The Besht examined it
and said: ‘There is not even a single word here that I have said.’” (Shivchei
haBesht #159).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Moving beyond the hagiographical style of <i>Shivchei
haBesht</i>, we see that a tradition existed recording that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">1) The Baal Shem Tov was opposed
to his teachings being written down; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">2) He knew that even
well-intended <i>written words</i> were liable to distort the original nuanced <i>oral
presentation</i>; and<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">3) The introduction of a ‘demon’
figure in the story represents the ‘evil’ act of transferring <i>Chassidic</i>
teachings from a pure oral mode to a distorted written mode of transmission.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What the story does not convey, however, is a fourth
observation that during the typical historical process of transmission of <i>Chassidic</i>
teachings, the language would also have changed from informal Yiddish to a more
technical Hebrew. One must add a fifth factor as well. Once a text is
translated and committed to writing, of necessity, it undergoes some degree of
editorial process by the disciples who need to ‘check’ the ‘accuracy’ of the
new medium.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Moshe Rosman describes the act of translation as follows:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The more translating, piecing
together, and correcting that was done, the farther removed the finished
product was from what the original tsadik taught.”<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Chassidism eventually adopts the printed medium<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Baal Shem Tov’s successor, the Magid of Mezerich (R. Dov
Ber Friedman 1704-1772), also did not publish his teachings. Slowly, however,
things began to change as Chassidim adopted and then embraced the printed
medium. Two decades after the passing of the Baal Shem Tov, the first <i>Chassidic</i>
book emerged in printed form. It was called <i>Toledot Yakov Yosef</i> (by R.
Yakov Yosef of Pollonye, 1710–1784) and published in 1780.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It is interesting to note that it was only after the fierce
struggle against the opposition of the <i>Mitnagedim</i> to the <i>Chassidic</i>
movement, which officially began in 1772, that it became necessary to formulate
<i>Chassidic</i> ideas in written form. And this entailed, as mentioned, the
translation from Yiddish to Hebrew.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Chassidism developed wherever Yiddish was spoken<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Chassidism was birthed in the Yiddish language. A
fascinating observation by Mayse and Reiser is the fact that <i>Chassidism</i>
developed predominantly in areas where Yiddish was spoken:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[Chassidism] never took hold in
regions where Yiddish was no longer the vernacular [or in places where] <span style="mso-spacerun: yes;"> </span>Yiddish was derided as a backward and corrupt ‘jargon’…
The geographical boundaries of the spread of Hasidism were the same as those of
the Yiddish language” (Mayse and Reiser 2018:130).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This is why Chassidism never spread to Western Europe or Central
Europe where German was spoken. It never spread to Italy either where the Jews
had stopped speaking Yiddish already during the seventeenth century. In Hungary,
<i>Chassidism</i> only spread to the northeastern regions where Yiddish was
spoken. It did not impact the Balkans either, where Ladina and Ottoman Turkish
were spoken.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“It is our contention that
cognizance of the fact that Hasidic society was, at its inception, an oral
culture grounded in the Yiddish language allows for a better understanding of
Hasidic culture, thought, and literature” (Mayse and Reiser 2018:130).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It appears that <i>Chassidism</i>, in its original setting,
was saying something very appealing to those who understood the nuances of
Yiddish <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
something we may have lost to some degree when the official language of <i>Chassidic</i>
transmission changed to a more formal and technical Hebrew.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Yehuda Leib of Linits – beware of the pitfalls of
translation <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In an early collection of <i>Chassidic</i> teachings translated
from Yiddish to Hebrew, R. Yehuda Leib of Linits expresses his concern that
much might be lost even in an accurate translation into Hebrew:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“If something seems amiss after
reading it closely, [the reader] should judge the author favorably and attribute
the deficiency to me. Perhaps my effort was insufficient, incapable of
capturing the words as he intended them….<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">Or perhaps the [speaker’s] intent
was changed because of the translation from one language to another, for my
language is quite inarticulate. It is known that the craft of translation from
one tongue to another is extremely difficult” (Yehudah Leib, introduction to
Gedalya of Linits, <i>Teshu‘ot Chen</i>, Jerusalem, 1965, 7).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">‘Chassidic’ Yiddish<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">If this is true of translations in general, it is even more
the case for translations from a nuanced ‘<i>Chassidic</i> Yiddish’ to Hebrew.
When the early <i>Chassidic</i> leaders expounded in Yiddish on their new
ideology, it was a dramatic religious event. It usually took place during a
major gathering of fervent followers:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the contours and significance of
which cannot be fully understood in textual witnesses… Contemporary scholars
cannot hope to restore this dramatic event, but our treatment of the resultant
texts must take into account that the Hasidic sermon was often accompanied by
theatrical (bodily) and musical elements (songs, wordless melodies, as well as
the intonation and resonance of oral language), as well as displays of mystical
rapture” (Mayse and Reiser 2018:133).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A further challenge was that most early <i>Chassidic</i> teachings
were recorded, not by the teacher himself, but by the later followers. The
early <i>Chassidic Rebbes</i> themselves were unconcerned with recording their
teachings in writing because they focussed on the intense experience of the
moment of delivery as they bonded with their disciples.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Shneur Zalman of Liadi – an exception?<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A notable exception to the trend described above may have
been R. Shneur Zalman of Liadi who committed his own teachings to writing, in
Hebrew. However, the last Rebbe, R. Menachem Mendel Schneerson is convinced
that even R. Shneur Zalman delivered his original discourses in Yiddish:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“This makes it clear that
although the Alter Rebbe [Shneur Zalman] wrote Tanya in the Holy Tongue, the
initial “revelation” [hisgalus], the speaking [amireh] of Tanya—which was
[originally] given as ‘answers to many questions’ through which the Alter Rebbe
responded to his faithful followers in private audiences—took place in Yiddish,
the language the Alter Rebbe would have spoken. (This is particularly true of
the first three chapters of Tanya, which the Alter Rebbe delivered earlier as a
Hasidic discourse in Yiddish [when our master the Tsemah Tsedek was born])” (Menachem
Mendel Schneerson, Likutei Sihot, 36 vols, Brooklyn, 1999, 21: 449).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Notwithstanding the words of the last <i>Rebbe</i> that at
least the first three chapters of <i>Tanya</i> were delivered originally in
Yiddish, there are no indications from R. Shneur Zalman himself that translated
from Yiddish to Hebrew.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">From these comments, we see that even within the <i>Chassidic</i>
movement itself, it is very difficult to envisage an authentic <i>Chassidic</i>
movement developing out of anything other than a strong tradition of
transmission, through Yiddish, of early <i>Chassidic</i> teachings. There is
the conceptualisation that there was something uniquely <i>Chassidic</i> about
teaching <i>Chassidut</i> in Yiddish. Mayse and Reiser then make a very
interesting observation:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“There is reason to doubt the
historical veracity of Menachem Mendel’s claim that Shneur Zalman initially
delivered the first three chapters of Tanya as a Hasidic discourse in Yiddish.
The idea may be rooted in one of the many invented traditions of Menachem
Mendel’s father-in-law and predecessor, Yosef Yitshak Schneersohn (1880-1950),
whose extensive writings on the development of Chabad represent an attempt to
construct a sacred history of the community’s leadership and evolution” (Mayse
and Reiser 2018:137).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="tab-stops: 142.05pt; text-align: justify;"><span style="font-family: arial;">It was very important for the
texts of R. Shneur Zalman to be essentially rooted (or considered to be rooted)
in the original medium of transmission of <i>Chassidic</i> ideas, to maintain
the hegemony and authenticity of the movement. The medium of Yiddish, not
Hebrew, was and had to be, the incubator of <i>Chassidic</i> thought.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="tab-stops: 142.05pt; text-align: justify;"><b><span style="font-family: arial;">Gershom Scholem made the same ‘mistake’<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The language issue also impacted academic scholars, but for
different reasons. Mendel Piekarz disagreed entirely with the ‘literal’ way
scholars like Gershom Scholem and his students interpreted some of the concepts
of <i>Chassidism</i>. He suggested that they fell into the same trap of
translating ideas from Hebrew that were originally discussed in Yiddish. Take
the word “<i>Deveikut</i>” (to <i>cling</i> to G-d) for example. According to
Scholem, working from the Hebrew, <i>Deveikut</i> means an intimate connection
with God, requiring total effacement of the self.<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, in the Eastern European context, as expressed
through the Yiddish language, <i>Deveikut</i> is not easy to define at all.
Piekarz explains:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“In some cases, devekut is
generally identified with intense concentration, and in others it refers to
cleaving to God as a spiritual state devoid of any specific content. In some
instances, devekut is a personal, living experience of God…and sometimes
devekut is just a synonym for ‘fear of heaven’ [yirat shamayim] or faithful
devotion.”<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Again we see that it is difficult to understand and
interpret what are today considered clearly-understood and well-known <i>Chassidic</i>
concepts <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
even when rendered in what appears to be authoritative Hebrew <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> but
taken out of their original (and more authoritative) Yiddish context. This
opens up new potential and expansive areas of exploration of <i>Chassidic</i>
texts and concepts. Yiddish is not only the source language of <i>Chassidism</i>
but the final arbiter of the definitions of its concepts:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Even Hebrew words used as a part
of Yiddish often have a special meaning that is similar, but not identical, to
their conventional use in Hebrew” (Mayse and Reiser 2018:145).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Abraham Joshua Heschel confirms the definitive role of
Yiddish<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Abraham Joshua Heschel confirms the importance of the role
Yiddish played in the formation of <i>Chassidic</i> culture:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“One who studies Hasidism only by
relying upon literary sources, without drawing upon the oral traditions,
depends upon artificial material… The ideas that were written down were translated
into the holy tongue and rarely preserved in the original language [i.e.,
Yiddish] in which the idea had once lived upon the lips of the rebbes and their
Hasidim.”<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Heschel was raised among the <i>Kotzker Chasidim</i> in
prewar Warsaw and he personally knew people who had journeyed to the <i>Kotzker
Rebbe</i>. Yet he was surprised to find that later on, so many of the <i>Kotzker
Rebbe’s</i> teachings were committed to writing in Hebrew by later followers.
He was convinced that they had sometimes completely missed the nuances and the
essence of the movement. Heschel writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The tragedy is that those who
communicated Reb Mendel’s [ie, the Kotzker Rebbe’s] words in their books, for
the most part translated them into Hebrew… Therefore, many of the teachings
included in Emet ve-emunah [Truth and Faith]…are totally incomprehensible. In
my youth I heard a great many of the teachings orally in Yiddish, and for this
reason it is often possible for me to understand their unclear formulation.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Kotzk through a Yiddish lens<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Kotzker Rebbe</i> is known for his search for Truth (<i>Emet</i>).
Astoundingly, however, by basing ourselves on the Hebrew word <i>Emet</i>, we
actually have a very limited understanding of what he was really looking for.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Heschel cites an oral Hasidic
tradition maintaining that the Kotsker rebbe never uttered the word <i>emet</i>
(or <i>emes</i> in Yiddish), the term often rendered as ‘truth.’ Rather than
this standard Yiddish term, Menahem Mendel used the less common <i>vorhayt</i>,
a word related to the German <i>Wahrheit</i> (truth, verity)” (Mayse and Reiser
2018:146).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">To be accurate, Heschel informs us that, the <i>Kotzker
Rebbe</i> used the word <i>Emes</i>, only once <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> but he quickly corrected
himself by replacing the word with “<i>oyf der vorhayt</i>.” Language is so
important because in this case, <i>Vorhayt</i> means something that neither the
Hebrew word <i>Emet</i> nor the Yiddish word <i>Emes</i>, can<i> </i>capture:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“<i>Vorhayt</i> gestures not
toward an abstract or philosophical conception of truth but rather to a concept
of verity that is totally grounded in reality. This tradition suggests that the
Kotsker rebbe was uninterested in philosophical emes, which can be proven and
cut down…Menahem Mendel of Kotsk was seeking an entirely different level of
existential reality.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Kotzker Rebbe</i> was not so much searching for
technical ‘<i>truth.</i>’ In Yiddish, <i>‘vorhayt</i>’<i> </i>does not mean ‘<i>truth</i>’
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
it means ‘<i>realness</i>,’ ‘<i>genuineness,</i>’ or ‘<i>authenticity</i>.’ Perhaps
the English expression ‘<i>salt of the earth</i>’ conveys its meaning well. There
is a vast, philosophical and existential difference between these two concepts
which can only be comprehended by understanding the language of transmission.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Sefat Emet</span></b><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Yehuda Aryeh Leib Alter (1847-1905) was the third <i>Rebbe</i>
of the Ger <i>Chassidic</i> dynasty. He committed his teachings to writing,
himself, and in Hebrew. The writings encompassed about six thousand of his
teachings which he transmitted, in Yiddish, to his followers at <i>Shabbat</i>
and festival gatherings over thirty-five years. After his passing, his family
published his writing in what became known as <i>Sefat Emet</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One would imagine that since this appears to be an autographic
work in which he translated, edited and polished his own writing himself, the
final product would be unlike the works we have discussed thus far. After all, this
appears entirely to be an original work and there were no students who later
translated and edited his writings. But this was not the case:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“It seems, however, that Yehudah
Aryeh Leib Alter was not the only one who wrote down his teachings. A number of
his disciples must have transcribed his homilies as well, for recent
scholarship has unearthed a significant number of ignored manuscripts. Written
down and reworked by anonymous disciples, these range from texts spanning a few
very short pages to entire notebooks…in Yiddish. These manuscripts are found in
private and university collections across the world” (Mayse and Reiser 2018:148).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Mayse and Reiser have compared many of the original Yiddish
writings to the published Hebrew texts:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The Yiddish sermons are
generally simpler and clearer than the Hebrew versions, and for this reason
they clarify many textual issues and shed light on the Hebrew…we have located a
significant number of previously unknown sermons that have no parallels in the
printed edition of Sefat emet. These sermons bear witness to teachings that are
otherwise lost to the margins of history…[The] Hebrew homilies [are] significantly
more difficult to understand than the Yiddish parallels…[The Hebrew texts] are
often accompanied by the shorthand instruction to “see there” (‘ayen sham) for
greater detail, and it is nearly impossible to grasp Yehudah Aryeh Leib’s point
without examining the literary sources. The Yiddish sermons, by contrast, were
directed toward a variety of listeners. They enumerate and explain each of the
sources in a manner that is inviting and easy to follow.” (Mayse and Reiser
2018:148).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">An interesting observation that emerges from the comparison
of the original Yiddish writing to the edited Hebrew texts is the frequent
references to the <i>nekuda hapenimit </i>(the <i>essential spiritual point</i>)
of the divine that infuses with the human. R. Yehuda Aryeh Leib seems to imply
that this is something available to all humans, Jews and non-Jews alike
(although there is some debate over this matter).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the Yiddish manuscripts, the term used is “<i>alle Yidden</i>”
(all Jews), but in the Hebrew version, we find “<i>kol adam</i>” (all people).
It seems that when he addressed his followers in a relatively intimate
environment, he did not want to come across as too universalistic. But when he (or
others) translated the writing into Hebrew <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> for a wider audience <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> he/they
chose to include, not just Jews, but all humanity.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Mayse and Reiser found these and other discrepancies,
constantly, throughout the entire work:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“These divergences exist, without
fail, in every sermon explored thus far. The Yiddish accounts illuminate the
Hebrew versions by granting a new perspective on everything…” (Mayse and Reiser
2018:148).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In this fascinating research, it emerges that the serious
student of <i>Chassidic</i> literature must at least be cognisant of the fact
that the polished Hebrew editions in which most of <i>Chassidic</i> literature
is produced, generally represent a later, ‘authorised’ and ‘improved’ version
of the original Yiddish teachings with its lost nuances. Sometimes these
nuances are lost <i>incidentally</i> in translation,<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[8]</span></sup><!--[endif]--></span></sup></a>
and other times (whether limiting or expanding) these are <i>intentional</i>.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><span style="font-family: arial;"><!--[if !supportFootnotes]-->
</span><hr size="1" style="text-align: left;" width="33%" />
<span style="font-family: arial;"><!--[endif]-->
</span><div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 10pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Mayse, A.E, and Reiser, D., 2018, ‘Territories and Textures: The Hasidic Sermon
as the Crossroads of Language and Culture,’ <i>Jewish Social Studies</i>, vol,
24, No. 1, Indiana University Press, 127-160.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 10pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
“Moshe Rosman, M. 2023, ‘Hebrew Sources on the Baal Shem Tov: Usability vs.
Reliability’, <i>Jewish History</i>, 27, nos. 2–4, 153–69, 140.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 10pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
This rather controversial statement may be supported by the notion that R.
Yosef Yitzchak also contributed to the authentication of the Kherson Letters,
while his own Secretary R. Chaim Lieberman, acknowledged that he had met the
forger – all this in an attempt, perhaps, to build the movement and establish
its historicity through the letters. [See <a href="https://www.kotzkblog.com/2023/11/453-kherson-geniza-greatest-chassidic.html">Kotzk
Blog: 453) Kherson Geniza - the greatest Chassidic find / or forgery?</a>] (I will be posting an updated version of the <i>Kherson Geniza</i> soon, on the same site).<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 10pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Scholem, G., 1955, ‘Devekut, or Communion with God’, in <i>The Messianic Idea
in Judaism and Other Essays on Jewish Spirituality</i>, New York, 203–27.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 10pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Mendel Piekarz, M., 1994, Bein ideologiyah le-metsiyut: ‘Anavah, ‘ayin, bitul
mi-metsiyut u-devekut be-mahshavtam shel rashei ha-hasidut, Jerusalem, 154.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 10pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
(Abraham Joshua Heschel, <i>Kotsk: In Gerangl far Emesdikayt</i>, 2 vols. (Tel
Aviv, 1973), 1: 8.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 10pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20459.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Arial",sans-serif" style="font-size: 10pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
Mr. Simeon Khazin makes an interesting observation: He suggests that any
language could translate and explain any concept, even complicated and nuanced
ideas, if it took the time. Therefore the concept of ‘lost in translation’ is often
an indication of the inadequacy of <i>translators</i>, not the act of <i>translation</i>
itself.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-55780427952725158292024-01-28T12:42:00.004+02:002024-01-28T16:03:41.355+02:00458) Why is Judaism no longer sufficient - again?<p><b></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi87ZanL9fCTMuiMQaAMzeZTJ-CLZmBqDhCAguhGhPDVWZY0KeAAcFcp8CuDToEtvw0d4-p-TKE0HHQ23GvqcJJzf7zmdBgEUro9droXD_QWdst5jt8pKMi3o0vUXpG7rMYhqEMPd0quptkmn4o8LsLEIQ1DTlz1kZPCw3gWIzZeLuu8ocOE6TEfT08b4U/s234/2024-01-28%2012_35_30-Window.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="174" data-original-width="234" height="174" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi87ZanL9fCTMuiMQaAMzeZTJ-CLZmBqDhCAguhGhPDVWZY0KeAAcFcp8CuDToEtvw0d4-p-TKE0HHQ23GvqcJJzf7zmdBgEUro9droXD_QWdst5jt8pKMi3o0vUXpG7rMYhqEMPd0quptkmn4o8LsLEIQ1DTlz1kZPCw3gWIzZeLuu8ocOE6TEfT08b4U/s1600/2024-01-28%2012_35_30-Window.png" width="234" /></a></b></div><b><br /></b><b style="text-align: justify;"><span style="font-family: arial;">Prologue</span></b><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">I always wonder why some religious people, besides their
wonderful virtues, often fall for vices. In a previous article, we looked at
the question of smoking and <i>Halacha</i> [see <a href="https://www.kotzkblog.com/2016/01/69-cigarettes-and-halacha-dont-mix.html">Kotzk
Blog: 069) Cigarettes and Halacha Don't Mix:</a>]. I concluded that article by suggesting
that we also need to address the incidence of drinking alcohol which is quite
endemic in many communities. Alcohol is ubiquitously accepted as the norm, sometimes
to the extent that it is abused. Some battle to get home after shul on <i>Shabbat</i>
mornings.</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Sadly, it now seems another scourge is sweeping through our
religious communities and that is the use of drugs and other substances, of
course, presented in more acceptable terms like psychedelics, mood enhancers
and the like.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Some rabbis I know turn a blind eye; some ‘understand’ the
value of these substances but refrain; and others participate. Today, you can
go to a pre-<i>Shabbos</i> <i>ruach</i> (<i>spirit</i>) session, to prepare for
the onset of the holiness of the day. Music will be provided but you must “<i>bring
your own mood enhancers</i>.” You can even go to talks where speakers will try convince
you that hallucinogenics are an integral, <i>de facto</i> part of <i>Halachic</i>
Judaism as if they were just another of the <i>mitzvot</i> Jews are required to
do “<i>to get close to Hakadosh Baruch Hu</i>.” I often hear it presented
through the lens of technical <i>Chassidic</i> terminology. And, so I’ve been
told, “<i>every professor today</i>” is researching and endorsing the benefits
of these substances (this from religious people who don’t usually like what
professors say). </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The problem is that, in the past, drinking in shul was usually
the proclivity of the men, but now women also want to be inspired and uplifted
like the men-folk and, while reciting <i>Tehillim</i>, “<i>experience what the
psalmist is really saying.</i>”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Today, gummies are often passed around the other side of the <i>mechitzah</i>
as well, as substances become egalitarian. At a <i>Bar Mitzvah </i>celebration,
one mother was not sure how she arrived or how she was going to get home to her
family. In another case, someone was given substances at a shul <i>Kiddush</i>
without knowing what it was and landed up in the care of paramedics.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">These are all people who are religious and many have been
brought up in religious families so we can’t blame it on the outside influences
of <i>Baalei Teshuva</i>. When I hear of such events, I always wonder what is
wrong with Judaism that it needs to be enhanced by drink and substances. Where
does this emphasis on the need for artificial, automatic, non-internalised and
intense “<i>experiential</i>” Judaism come from? We have the Torah, we have <i>Halacha</i>,
a huge literature and many good rabbis. Why is this not enough? Why do we need
to stoop to the level of common folk who don’t have Torah, and who are looking
for shortcuts to experiential nirvana to escape the drudgery of a meaningless
life? Has Torah and Judaism stopped working and lost its meaning that it needs
to be enhanced? The number of people I know who need to be “<i>enhanced</i>” is
astounding <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
and growing <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
as hallucinogenics are becoming the <i>new and improved</i> formulation of Jewish
mysticism.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively on the research by PhD
Candidate, Samuel Glauber<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
does <i>not</i> deal with hallucinogenics. Instead, it explores Jewish interest
in the occult (the supernatural realm) during the early twentieth century. I
use Glauber’s article to emphasise my point, that for some reason, Jews often
turn to some vogue phenomenon <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> a hundred years ago it was occultism <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> to
enhance their need for spiritual experientialism. I am intrigued by why people
with such a rich tradition have to turn to such devices.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Occultism in twentieth-century Jewish Poland<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Glauber has studied the paper trail left by Jewish
newspapers, a century ago. These newspapers carried a surprisingly large number
of advertisements for lectures on theosophy, practical sessions with spiritual
mediums, and opportunities to open the soul and mind to past and future
experiences. Glauber opens a fascinating window into little-known aspects of Jewish
life in Poland before the Holocaust:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he sheer number of
advertisements found within general-interest newspapers denotes the great
popularity of occultism among Jews in Eastern Europe in the early-twentieth
century” (Glauber 2024:3).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Jews were looking for “<i>assurance, and the possibility of
belief in a higher reality</i>” (Glauber 2024:1-2). However, instead of turning
inwards to their tradition, they turned outwards and looked for answers and
experientialism in the occult.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Framing the occult as a science<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Like our modern searchers for the new ‘highs,’ the Jews a
century ago also couched the occult in scientific terms:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“A salient feature of these
currents, evident in the advertisements from the Jewish press in Poland
considered here, was their attempt to engage hidden dimensions of reality from
within the discursive [erratic and deviating] boundaries of modern science…[and
they] sought to capitalize on the epistemic [rational]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
authority of modern science” (Glauber 2014:2).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Ironically, already from the 1860s, members of the <i>Haskalah</i>
(Enlightenment movement), who were usually considered the more rational Jews,
dabbled in séances, and practised hypnosis and other activities on the
authority of ‘science.’</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Turning outwards, not inwards<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Just like their modern counterparts, the searching Jews of
the last century did not turn inwards to Judaism because there was a:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“gradual breakdown of traditional
Jewish society and…[instead] occultism appealed as a novel solution to the
spiritual crisis of modernity” (Glauber 2024:3).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Kabbalah<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Another parallel between then and now was the role of <i>Kabbalah</i>.
Like hallucinogenics becoming the new mysticism for today <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> a
century ago, Jews connected occultism with <i>Kabbalah</i>:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Kabbalah…was highly esteemed in
many occult circles, particularly among followers of the Theosophical Society,
and several well-known early-twentieth-century Polish occultists sought out
Jewish instructors to teach them Kabbalah” (Glauber 2024:3).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Madam Sztumachina<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Corresponding to aspects of contemporary culture where
proponents of psychedelics give lectures, produce literature and become
professional therapists and healers, a hundred years ago there were also:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“occult professionals and healers…and
lectures, and occult literature” (Glauber 2024:4).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Psychedelics, so we are told, are not drugs. Similarly, a
hundred years ago, the famed graphologist<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
and physiognomist Madam Sztumachina took pains to show that her art was not a
superstition. It was far more sophisticated:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he advertisement concludes
with a reminder to the public that the Madam’s séances have no relation to
tarot card reading or palmistry, both traditional mantic arts. The text of the
advertisement thus differentiates her modern occult specialty, graphology, from
traditional divinatory practices” (Glauber 2024:5).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Thus, by labelling her essentially occultist practices as ‘scientific
graphology,’ she was able to allow her followers to persist in their belief
that they were on the cutting edge of a new scientific development. Through the
Madam’s careful wording, they could therefore engage in occultist practices “<i>without
impinging upon the practitioner’s sense of rationality</i>” (Glauber 2024:5).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The husband and wife psychic team<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One interesting advertisement in Polish and Yiddish
newspapers was the Jewish psychic Mister Dżek (whose real name was Yankev
Kashenmakher), who claimed he could locate stolen goods. His wife worked with
him. Her name was Madam Pitya-Athena (whose real name was Tsivye-Dina Kashenmakher).
She was an expert clairvoyant, telepathist, and mind-reader who, if consulted,
claimed the advertisement, gave the “<i>best advice</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Reb Ber Hirsh Rosenblum<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In a 1928 advertisement, Reb Ber Hirsh Rosenblum marketed
himself as a graphologist, telepathist, and chiromancer<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
who also could advise on business relationships, lawsuits, love, and illness.
He was known as a “<i>hasidic chiromancer</i>” and “<i>telepathist rabbi</i>,” and
“<i>assumed the persona of a hasidic wonder-worker from Lwów.</i>” However,
because his advertisements appeared mainly in Polish newspapers, it seems his
target market was not <i>Chassidim</i> but Christian Poles (Glauber 2024:9).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to testimony from someone who knew Reb Rosenblum, most
of his clientele actually consisted of Christian domestic workers. He claimed
that Reb Rosenblum was:<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“A galitsianer ‘rebe’ fun
kristlekhe dinstmeydlekh” (<i>Naye folkstsaytung</i>, April 24, 1935, 5).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The Kabbalist M. Wolk-Lanievsky<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In 1932, a Grodner newspaper advertised M. Wolk-Lanievsky,
who was also a “<i>famous chiromancer, psycho-astro-graphologist, and kabbalist</i>”
(Glauber 2024:6).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><a name="_Hlk156763825"><b><span style="font-family: arial;">Ilya Federovich Morgenstern<o:p></o:p></span></b></a></p>
<span style="font-family: arial;"><span style="mso-bookmark: _Hlk156763825;"></span>
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Russian psycho-graphologist, Ilya Federovich Morgenstern,
advertised in the Yiddish paper, <i>haTzefira</i>. He promised his audiences
that they would find self-knowledge at his séances, and he reminded his
followers that without doubt all his practices we “<i>firmly founded on science</i>”
(Glauber 2024:7).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Chaim Szyller-Szkolnik (1874– 1937)<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In 1909, the phreno-graphologist Chaim Szyller-Szkolnik promised
his clients they would find their “<i>gaystigen ‘ikh’</i>” (“<i>spiritual ‘I’</i>”).
He was quite innovative in that he offered mail-in graphology services as well
as astrology services. In addition to all this, he offered his own recipe for a
hair-loss remedy. His picture appeared in his advertisements with a notably
full head of hair (Glauber 2024:8).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Szyller-Szkolnik partnered with Wolf Messing (1899-1974) and
they offered to democratise the world of the occult. They would teach all people
how to penetrate that spiritual realm so that they would not have to be reliant
anymore on masters, madams and mediums. They promised that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“All of Warsaw will come see how
men can also be supermen [ibermenshen]; All of Warsaw will come to marvel at how
people can guess each other’s thoughts…All of Warsaw must be convinced of the
revealed supernatural power within people….[They] will reveal to people the
secret of ‘sorcery’ and bring them to an unknown world” (Glauber 2024:11).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Oskar Wojnowski (1888–1951)<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In 1928, Dr Oskar Wojnowski advertised in a Yiddish
newspaper known as <i>Tzeit</i>.<span style="mso-spacerun: yes;"> </span>His
services and homeopathic remedies included “<i>herbs and healing-grasses</i>”
(Glauber 2024:9).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Boris Petrovich Vysheslavtsev<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The exiled Russian philosopher, Boris Petrovich
Vysheslavtsev specialised in lectures on topics like “<i>Mysticism and
occultism: Christian and Indian mysticism, Theosophy, Anthroposophy</i>”
(Glauber 2024:12).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>Shimon David Blaustein of Shargorod</b><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Around 1913, Shimon David Blaustein of Shargorod advertised
his new Yiddish book on psycho-spiritual development for readers who suffered
from low esteem, entitled <i>Gayst un energye</i> (<i>Spirit and Energy</i>).
It claimed to include some of the “<i>foremost psychological and occult theories</i>”
(Glauber 2024:15).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The Association of Jewish Writers and Journalists<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In 1931, the Association of Jewish Writers and Journalists advertised
a public lecture on <i>Mazdaznan</i>. This is a neo-Zoroastrian movement that encourages
a vegetarian diet and teaches breathing exercises.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Association also hosted a talk by the writer and
spiritualist Shloyme Gilbert (1885–1942). The topic was “<i>Do we live on after
death?</i>” He went on to deal with issues such as <i>prophetic sleep</i> and <i>hypnotic
sleep</i>. He taught hypnosis, clairvoyance and clairaudience, astral ascent
(known among <i>Chassidim</i> as <i>Aliyat haNeshama</i>), spirit materialisations
at spiritualist séances and the attitudes of non-Jews and Jews towards
practical <i>Kabbalah</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Jewish Fakirs<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A Fakir is a Muslim (sometimes a Hindu) religious ascetic
who lives on donations. These Fakirs would give talks and conduct occultic
performances, particularly in the 1920s. They claimed to have come from exotic
places like Cairo and Tibet. However, many of these so-called Fakirs were, in
fact, Jewish and they simply operated under assumed oriental personas. One
Jewish Fakir who went by the name Ben Ali, promised to manifest “<i>the
appearance of living and deceased people</i>” at precisely midnight. Ben Ali
was later arrested in 1934 for sex trafficking.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The soul rejoicing in the discovery of New <i>Sefirot<o:p></o:p></i></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The older conceptualisations of the <i>Sefirot</i> or <i>spheres</i>
(as we understand them today) which was introduced by the <i>Zohar</i>, took on
new meaning in the early twentieth century. Elazar David Finkel (1862-1918)
produced the first Hebrew book on telepathy, entitled <i>haHargesha meRachok:
Telepatiya</i>. He blended <i>Kabbalistic</i> ideas with claims of scientific
authority. <i>Kabbalah</i> then, like psychedelics today, was claimed to be
endorsed by modern science (a pre-ambler to “<i>every professor today</i>” is
dealing with psychedelics). According to Finkel, his book will “<i>bring
readers to new sefirot, to a hidden world, the place where spirits and souls
will rejoice</i>” <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> and at the same time, it is also “<i>upheld by the
authority of the greatest professors, scholars, poets, and learned physicians</i>”
(Glauber 2024:13).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Tsadok-Getsel the savvy early twentieth-century social
commentator <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Tzadok-Getzel was an early socialite and cultural
commentator who knew a thing or two about the societal trends of his times. But
he knew more than just fashion and trends because his comments are quite
inciteful. He saw that the people were facing a spiritual crisis and he knew
this by simply looking at the classified sections of the Jewish newspapers.
Tzadok-Getzel asks:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[D]o you think that nothing can
be learned from the advertisements?... Strange images appear in my
advertisements. Black-bearded folk with a deep hidden wisdom in their wide-open
eyes. Fakirs? Brahmins? Do you wish to arrive at the true meaning of life? Do
you wish to dive into the mysteries of being and non-being? Do you wish to know
under which star you were born and what awaits you in the future?” (Glauber
2024:17).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">He subtly responds to his own questions. It's very easy to
solve these deep existential issues that have bothered all thinking people
since the beginning of time:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[Just w]rite to ‘Astral.’ ‘P.O.
Box 39.’</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Glauber has researched a rather unknown but significant part
of the Jewish world in Europe during the early twentieth century. The
advertisements in Jewish newspapers provide evidence of a spiritual malady and
show how it was believed it could be easily cured. Jews were under the spell of
occultism in all its various forms. They were desperately searching for some
form of spiritual meaning and there was no lack of experts who could fill that
mystical void.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It seems that humans, by their very nature, always go
through phases of existential angst. The <i>Kotzker Rebbe</i> teaches that
under such conditions, it is best to “<i>remain with the question</i>” (<i>tzu
bleib mit der kasha</i>) rather than invent solutions. <i>Solutionism</i> can
fix a leaky pipe but cannot mend a searching soul.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It also seems that occultism was the ‘<i>high</i>’ of the
early part of the last century. It was framed as scientific and at the cutting
edge of modern research. Are we not now, a century later, entering a new stage
of the same phase of spiritual restlessness with our contemporary <i>highs</i> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> which
is also promoted as being at the cutting edge of scientific research?</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Today there is much serious discussion (and implementation) surrounding the "</span><span color="var(--gray-darker)" style="background-color: white; font-family: arial; text-align: center;"><i>reintegration of acid, ecstasy, and other consciousness-altering drugs into Jewish spiritual life</i>" (see link below).</span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We have no shortage of contemporary Reb Rosenblums,
hallucinogenic <i>rebbelech</i> preaching a new mystical gospel and a doctrine
with ‘<i>new</i> <i>Sefirot</i>’…and the people in the pews are from the same profile
who <i>fell</i> for occultism, only now they are elevated to temporary <i>highs</i>.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: arial;"> </span></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal" style="text-align: justify;"><span style="background-color: white;"><span style="font-family: arial;"><span style="text-align: start;">“In Kabbalah-based Torah, we have our own indigenous template dealing with prophecy, and what my personal and Torah research has shown me as part of our ancient tradition is that, prior to the coming of the Messianic era, one will interpret the phenomenon of </span><em style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font-feature-settings: inherit; font-kerning: inherit; font-optical-sizing: inherit; font-stretch: inherit; font-variant-alternates: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-variant-position: inherit; font-variation-settings: inherit; line-height: inherit; margin: 0px; padding: 0px; text-align: start; vertical-align: baseline;">ruach hakodesh</em><span style="text-align: start;"> as one of many modes and levels of prophecy” (</span></span><span style="font-family: arial; text-align: left;">Rabbi Joel Bakst, author of </span><em style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font-family: arial; font-feature-settings: inherit; font-kerning: inherit; font-optical-sizing: inherit; font-stretch: inherit; font-variant-alternates: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-variant-position: inherit; font-variation-settings: inherit; line-height: inherit; margin: 0px; padding: 0px; text-align: left; vertical-align: baseline;">The Jerusalem Stone of Consciousness: DMT, Kabbalah, and the Pineal Gland </em><span style="font-family: arial; text-align: left;">(2013) </span></span><span style="background-color: white; font-family: arial; text-align: left;">[See </span><a href="https://www.tabletmag.com/sections/news/articles/psychedelic-summit-madison-margolin" style="text-align: left;"><span style="font-family: arial;">Judaism’s Psychedelic Renaissance - Tablet Magazine</span></a>].</p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This research is also described as emanating "</span><span style="background-color: white; color: #0f1111; text-align: left;"><span style="font-family: arial;"><i>from the cutting edge of the brain and mind sciences...</i>"</span></span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Another contemporary source discusses (and advertises) the <i>kabbalistic</i> use of psychedelics:</span></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal" style="text-align: left;"><span style="font-family: arial;"><span>"</span><span face="Montserrat, sans-serif" style="background-color: white; text-align: left;">Practices like breathwork, dancing, prayer, and the use of psychedelics can all help us change our states of awareness</span><span face="Montserrat, sans-serif" style="background-color: white; text-align: left;">.... According to Kabbalah, the physical and spiritual worlds are inextricably linked; as in the proverb 'as above, so below,' what occurs in the material realm has an affect on the spiritual realm and vice versa...</span><span face="Montserrat, sans-serif" style="background-color: white; text-align: left;">The world of Atzilut, Emanation, is the first and highest. Everything is illuminated by the luminosity of Ein Sof, The Infinite Divine. The oneness of all is recognized and made clear in this place. The 'mystical experience,' sometimes known as an encounter with the Divine, has been defined by psychedelic researchers to include this sense of unity or oneness as a crucial element...</span><span face="Montserrat, sans-serif" style="background-color: white; text-align: left;">Psychedelics have the knowledge to work with our restricted awareness and open us back up because of their broad nature... They are our guide in the mystical travel through the Four Worlds. To </span><span face="Montserrat, sans-serif" style="background-color: white; box-sizing: border-box; text-align: left;">buy shrooms</span><span face="Montserrat, sans-serif" style="background-color: white; box-sizing: border-box; font-weight: bolder; text-align: left;"> </span><span face="Montserrat, sans-serif" style="background-color: white; text-align: left;">.... head over to</span><span face="Montserrat, sans-serif" style="background-color: white; text-align: left;">.... now."</span></span></p></blockquote><p><span style="font-family: arial;">And, by the way, its 30% off on the first order. </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What is wrong with <i>Yiddishkeit</i> that it needs to be
boosted <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
never mind by alcohol <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> but by mood enhancing and mind-altering substances while
the leadership turns a blind eye, at best <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> and, at worst, endorses or
sometimes even contributes to this trend?<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
These quotations are from what I have personally seen and heard.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Glauber, S., 2024, Advertising occultism in the Jewish press in Poland, <i>Journal
of Modern Jewish Studies</i>, Taylor & Francis Group, 1-26.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
“Graphology is the analysis of handwriting in an attempt to determine the
writer's personality traits. Its methods and conclusions are not supported by
scientific evidence, and as such it is considered to be a pseudoscience.”
Online source: <a href="https://en.wikipedia.org/wiki/Graphology">https://en.wikipedia.org/wiki/Graphology</a>.
Retrieved 21 January 2024.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20458.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
A chiromancer is defined as “<i>the practice of telling what will happen in the
future by looking at the lines on the palms of somebody's hands</i>” (Oxford
Dictionary). A synonym is <i>palmistry</i>.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com2tag:blogger.com,1999:blog-5576585332526677688.post-51395572419546675382024-01-14T10:17:00.002+02:002024-01-14T16:03:31.448+02:00457) “Religion – the greatest cause of wars” (Gersonides)<p><b><o:p> </o:p></b></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimyGDUBebiM00Qiaojp46aoQRf8KUnYbH1SvQToeHyPZ6EAx_ryHTD2UqiZs23VsdONLspQJmeoEOEt52hodgzgcN4dmaj0M0sd2iTlzsfuFvikAYn5vmr1K8TVex3G5SAuNkBDH4ZszSYWtdRPjZ5mY4Hk1dmNo25dhujONWVKuhHCUuZNBKQYQCitAo/s174/2024-01-13%2021_40_12-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="174" data-original-width="169" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimyGDUBebiM00Qiaojp46aoQRf8KUnYbH1SvQToeHyPZ6EAx_ryHTD2UqiZs23VsdONLspQJmeoEOEt52hodgzgcN4dmaj0M0sd2iTlzsfuFvikAYn5vmr1K8TVex3G5SAuNkBDH4ZszSYWtdRPjZ5mY4Hk1dmNo25dhujONWVKuhHCUuZNBKQYQCitAo/w311-h320/2024-01-13%2021_40_12-Window.png" width="311" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><i>Torat haMelech</i> published in 2009</span></td></tr></tbody></table><b><br /></b><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> based extensively on the research by
Professor Menachem Kellner<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20457.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
dating back to 2014 <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> examines some extremist contemporary approaches to modern
Jewish messianism. Kellner argues, instead, for a more rationalist approach to
messianism, along the lines of Maimonides’ natural Messiah and his unusual vision
of a non-supernatural messianic era and eschatology.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">If Gersonides<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20457.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><b><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><b style="mso-bidi-font-weight: normal;"><sup><span style="font-size: 12pt; line-height: 150%;">[2]</span></sup></b><!--[endif]--></span></sup></b></a>
is correct in his assertion that religion is the greatest cause of wars, then various
forms of messianism and eschatology must surely be a significant component thereof.</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><i>Expectation</i> vs <i>reality</i> of religion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner begins by stating that one would have expected that
the basic religious principle of one G-d, coupled with a general universalistic
ethic, would lead to the belief that ultimately all people were (at least) more
or less equal under G-d. Certainly, in the eschatological formulation of such
principles, all people should (at least) be more or less beloved by G-d in the afterlife or in the messianic era.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, the basic principles often get somewhat reworked by
the adherents of many religions who claim that if indeed there is only one G-d,
then there must be only one ‘<i>approved</i>’ way of serving that G-d, and
therefore:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[a]nyone who seeks to approach
God in any other way is often seen as being excluded from communion with God
and even as less than fully human” (Kellner 2014:108).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Rapid departure from the early biblical human created in
the image of G-d<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to one of the earliest verses in the Torah, humans
were created in the image of G-d. This conception, however, did not last very
long because later in the Torah there does seem to be a move towards a certain exclusivity
among humans.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>Yehuda haLevi (1075-1141)</b><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda haLevi attempted “to draw the universalist sting
of the biblical teaching that all humanity is created in the image of God”
(Kellner 2014:108). Yehuda haLevi taught that despite all people being created
in the image of G-d, Israel is still compared to the heart, while all other
people are the limbs of the body of humanity.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><i>Zohar</i><o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Following a similar thought process, the <i>Zohar</i>
(published around 1290) sees Jewish and Gentile souls as deriving from
different sources in the order of mystical Sefirot or mystical spheres.</span><span style="font-family: arial;"> There are views that the <i>Zohar</i> may have been influenced by certain writings of Yehuda haLevi [See </span><a href="https://www.kotzkblog.com/2023/05/430-did-yehuda-halevi-contribute-to.html" style="text-align: left;"><span style="font-family: arial;">Kotzk Blog: 430) Did Yehuda Halevi contribute to the theurgy of Kabbalah?</span></a>].</p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">For these reasons, both Yehuda haLevi and the <i>Zohar</i>
view conversion to Judaism as a problem <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> whereas for Maimonides, as we see in
his letter to Ovadia the Ger/Convert, conversion is an opportunity.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Maharal of Prague (c.1520-1609)<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The post-biblical positions of Yehuda haLevi and the <i>Zohar</i>
were yet later elaborated upon by figures like the Maharal of Prague who taught
that, after Sinai, the original notion of all people being created in the image
of G-d was reduced and, therefore, no longer applicable.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Shneur Zalman of Liadi (1745-1812)<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The biblical universal image of all humans created in the
image of G-d was still later adapted by R. Shneur Zalman of Liadi, who, in his <i>Tanya</i>,
ascribes different origins for the souls of Jews and Gentiles, which explains
why non-Jews can never reach the holiness of Jews.</span></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal" style="text-align: justify;">"<span style="background-color: white; font-family: Arial; font-size: 17px; text-align: left;">For in the case of Israel, this soul of the <i>kelipah</i> </span><span style="background-color: white; font-family: Arial; font-size: 17px; text-align: left;">is derived from </span><i style="background-color: white; box-sizing: inherit; font-family: Arial; font-size: 17px; text-align: left;"><span class="glossary_item" glossary_item="27856" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 50% 100%; background-repeat: repeat-x; background-size: initial; background: url("/images/1/global/glossary_underline.gif") center bottom repeat-x; box-sizing: inherit; cursor: pointer;">kelipat nogah</span>,</i><span style="background-color: white; font-family: Arial; font-size: 17px; text-align: left;"> which also contains good, as it originates in the esoteric 'Tree of Knowledge of Good and Evil.' The souls of the nations of the world, however, emanate from the other, unclean </span><i style="background-color: white; box-sizing: inherit; font-family: Arial; font-size: 17px; text-align: left;"><span class="glossary_item" glossary_item="35126" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 50% 100%; background-repeat: repeat-x; background-size: initial; background: url("/images/1/global/glossary_underline.gif") center bottom repeat-x; box-sizing: inherit; cursor: pointer;">kelipot</span></i><span style="background-color: white; font-family: Arial; font-size: 17px; text-align: left;"> which contain no good whatever..."</span><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20457.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p></blockquote>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><i>Torat haMelech</i> (2009)<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Taking these theological developments to an extreme and
practical level that none of the previous authors would have imagined, a recent
work, <i>Torat haMelech</i> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> framed as a Halachic compendium, by Yizhak Shapira
and Yosef Elitzur of <i>Yeshivat Od Yosef Chai</i> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> deals with the question of
permissibility to kill Gentiles. <i>Torat haMelech</i>, or Law of the King,
is a veiled reference to the King Messiah and the laws pertaining to the
messianic era, which many believe has already begun.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A disturbing example from this book is the permissibility <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> or
obligation under certain conditions <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> to kill children “<i>if it is clear
that they will grow up to harm us</i>.” The book goes on to inform its readers
that any Gentile who is not a “<i>ger toshav</i>” (a resident alien) “<i>has no legitimacy</i>” </span><span style="font-family: arial; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span><span style="font-family: arial;"> and today, no Gentiles can qualify for that status </span><span style="font-family: arial;">(p. 43).
Jews and Gentiles have absolutely nothing in common and represent different
orders of reality (p. 45). Any Gentile who violates one of the seven Noachide
commandments (even stealing something of slight value or, in the eyes of the
authors of the book, undermining Jewish sovereignty over any part of the Land
of Israel) is to be executed without advance warning, and the Jew who witnesses
the act can serve as judge and executioner (p. 49–51) (Kellner 2014:132).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The book received the <i>Haskamot </i>(approbations) of four
rabbis, Yizhak Ginzburg, Zalman Nehemiah Goldberg, Yakov Yosef, son of Rabbi
Ovadiah Yosef (former Israeli Chief Rabbi) and Dov Lior. They pointed out that
the topics covered by <i>Torat haMelech</i>, are specifically relevant and
appropriate to our times.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner notes that these ideas are given further impetus due
to the messianic triggers so inherent in the work. But it is not just in books
like <i>Torat haMelech</i> because much of contemporary religious society
across the spectrum is also under the spell of the belief that they are living
in times of immanent messianic redemption:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[m]essianism can be an extremely
potent brew—often, as we see here, a very dangerous one… It is the conviction
that the reverberations of the footsteps of the Messiah are getting ever louder
that allows people to express themselves with no concern for mah yomru
ha-goyyim (what will the Gentiles say?) since, in the time of redemption,
when the whole world will acknowledge the truth of Judaism and the superiority
of Jews, who could possibly worry about what the Gentiles think?” (Kellner
2014:111).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This, of course, should not detract from the general and
legitimate belief in a Messiah which has long been part of authentic Jewish
thought. In this vein, Kellner argues for a return to a type of rabbinic
messianism that does not and cannot lead to fundamentalism or extremism. This
is the natural form of messianism as espoused by Maimonides (1135-1204) and
Kellner describes it in his title as the “<i>Maimonidean Corrective</i>” to “<i>Twisted
Messianic Visions.</i>”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">A return to Maimonidean messianism<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides emphasises that the Torah and rabbinic texts leave
no clear guidelines about how to run a state or what will happen with the
Messiah comes. Kellner (writing ten years ago in 2014) points out that even secular Zionists
look directly to the Bible for some of their policies:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“One also gets the sense that
because the rabbinic tradition is so underdeveloped in these areas, many Jews
suddenly become Karaites, or Protestants, reading the Bible directly, without
the restraint imposed by the rabbinic tradition…The Bible, when unmediated
through the rabbinic tradition, can be a ferocious book” (Kellner 2014:112;
113).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, reading the Bible unmitigated by classical rabbinic
tradition, can lead to some interesting observations even regarding G-d’s
relationship to His own ‘chosen’ people:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Thus, in Numbers 14, God seeks
to wipe out the Jewish people (as in Exodus 32—in both cases God wanted to wipe
out the Israelites and begin the whole story anew with the descendants of
Moses); in Numbers 17, over fourteen thousand complaining Jews are killed in a
plague; in Numbers 21, a great multitude are killed by venomous snakes sent by
God; twenty-four thousand more die in the plague following the whoring after
the Midianites in Numbers 25 (and the leaders of the sinning were apparently
killed by exposure, thus condemned to a slow and miserable death). In Numbers
31, Moses waxes wroth with the Israelite army for failing to kill all the
Midianite men, women who were not virgins, and all male children; and Numbers
repeatedly promises extermination of the Canaanite nations, a promise made
throughout the Pentateuch” (Kellner 2014:114).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Quoting unmitigated chapters and verses from the Torah is a
dangerous exercise because it can also provide material to support the
annihilation of Jews by Jews.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">For Maimonides, the messianic era was not a time of wonders
and miracles but a gradual natural process of refining and perfecting human
relationships. Maimonides writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The days of the Messiah were not
desired so that grain and money be increased, nor so that we ride on horses,
nor drink at musical parties as those with confused minds think. Rather…that
they would be characterized by perfected society, excellent governance, wisdom,
the righteousness of the king” (Maimonides: <i>Perek Chelek</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides completely rejects the popular conception of a
supernatural messianic event:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Do not think that King Messiah
will have to perform signs and wonders, bring anything new into being, revive
the dead, or do similar things that the fools talk about. It is not so.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides teaches that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“a sudden transition from one
opposite to another is impossible. And therefore man, according to his nature,
is not capable of abandoning suddenly all to which he was accustomed”
(Maimonides, <i>Moreh Nevuchim</i>, 3.32).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner describes in colloquial language how rationally and
naturally Maimonides views history in general and messianism in particular:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The messianic universalism
sketched out here is an outgrowth of Maimonides’s understanding of world
history. It was not God’s original intention to choose the Jews, contrary to
Halevi and most other Jewish thinkers—or for God to choose any national group,
for that matter. Abraham chose God, not the other way round.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20457.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
If the first individual to discover God through rational means after humanity
had degenerated into paganism had been a Navajo philosopher, then the Torah
would have been written in the Navajo language, its narratives would have reflected
the history of the Navajo people, and its commandments would have sought to
purify, sanctify, and exalt the Navajo way of life. But the Torah in its
innermost essence would not be different; it would teach the same truths it
teaches today, only clothed differently. Indeed, Abraham sought to create a
universal religion, not one connected to a particular lineage, but this
experiment failed. Moses sought to create a religion of reason, not one of
cultic ritual, but this experiment also failed. By envisioning a universal
religion at the end of days, Maimonides is consistent with his understanding of
how history should have worked itself out, had humanity initially been up to
the task” (Kellner 2014:129).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides’ messianism is a stark counterweight to the
popular perception of messianism. His messianism is so rational and natural
that it almost seems devoid of spiritual content. Maimonides has been
criticised for this so many times over the past eight centuries. Some maintain
that Maimonides never believed that the messianic era needed the actual
personification of a Messiah. Others (like Hermann Cohen and Yeshayahu
Leibowitz) maintain that Maimonides believed we would get ever closer to the
messianic era but never actually reach it (Kellner, interestingly, points out
that he has no opinion on this matter).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Either way, however one chooses to read Maimonides, his
model of natural, fair and gradual progress leading towards a </span><span style="font-family: arial;">hopeful and</span><span style="font-family: arial;"> ultimate non-miraculous messianic perfection of humanity, is probably the safest,
kindest and most inclusive compared to some of the other options.</span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Further Reading<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><a href="https://www.kotzkblog.com/2019/05/226-mashiach-natural-or-supernatural.html" style="font-family: arial;">Kotzk
Blog: 226) MASHIACH - A NATURAL OR SUPERNATURAL EVENT?</a><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/08/395-alter-rebbes-great-grandson-who.html">Kotzk
Blog: 395) The Alter Rebbe’s great-grandson who became a proto-Zionist and
developed a form of 'natural' messianism.</a></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/03/377-early-jewish-messiahs-and-their.html">Kotzk
Blog: 377) Early Jewish Messiahs and their movements</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/01/366-changing-perceptions-of-other.html#more">Kotzk
Blog: 366) Changing perceptions of the “other”</a><o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20457.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Kellner, M., 2014, ‘And the Crooked Shall be Made Straight: Twisted Messianic
Visions – A Maimonidean Corrective’, in Michael Morgan and Steven Weitzman,
eds., Rethinking the Messianic Idea: New Perspectives on Jewish Messianism, Indiana
University Press,<span style="font-size: 12pt; mso-bidi-font-size: 11.0pt;"> </span>Indianapolis,
108-140.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20457.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Ralbag, R. Levi ben Gershon (1288-1344) Commentary on the Torah 248b.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20457.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
R. Shneur Zalman of Liadi, <i>Tanya </i>(<i>Likutei Amarim</i>), 1.1.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20457.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Maimonides writes in his Guide of the Perplexed, II:39 (Shlomo Pines Edition,
p.379): “<i>But he (Abraham) never said: God has sent me to you and has given me
commandments and prohibitions…</i>” This underscores Maimonides' notion hat G-d did not
chooses Abraham, rather, Abraham chose G-d.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-72296698179511664092023-12-17T13:31:00.002+02:002023-12-17T13:31:48.622+02:00456) The power (and strategy) of maintaining secret religious knowledge<p> </p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcPIMbFCcXeHcuOUEWAAyLhZw6E3TzgjJ_OnDXrY95gFMb-F4TWJybVk0-OmTDoG2Zbb0gzT6ia5vJ5nbZWPvkgE99iKcNIc4ZQXwGKzNaEvzN8KVFPVRtoHXJPhDcmQaRcgk-yOv3pyJ_rtgcnKgXVzPlCOnXjr9mPxYBbwUBRp0Shjnbuepfai2USIo/s711/2023-12-17%2007_09_36-Awaken%20Your%20Spiritual%20Potential_%20Embracing%20the%20Power%20of%20Kabbalah%20and%202%20more%20page.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="390" data-original-width="711" height="176" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcPIMbFCcXeHcuOUEWAAyLhZw6E3TzgjJ_OnDXrY95gFMb-F4TWJybVk0-OmTDoG2Zbb0gzT6ia5vJ5nbZWPvkgE99iKcNIc4ZQXwGKzNaEvzN8KVFPVRtoHXJPhDcmQaRcgk-yOv3pyJ_rtgcnKgXVzPlCOnXjr9mPxYBbwUBRp0Shjnbuepfai2USIo/s320/2023-12-17%2007_09_36-Awaken%20Your%20Spiritual%20Potential_%20Embracing%20the%20Power%20of%20Kabbalah%20and%202%20more%20page.png" width="320" /></a><br /></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p></p><div class="separator" style="clear: both; text-align: center;"></div><p></p></blockquote></blockquote></blockquote></blockquote></blockquote></blockquote></blockquote></blockquote><p class="MsoNormal" style="text-align: justify;"><b></b></p><div class="separator" style="clear: both; text-align: center;"><b><b style="text-align: justify;"><span style="font-family: arial;">Introduction</span></b></b></div><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Over and above the traditional, theological and <i>Halachic</i>
considerations of Judaism, one cannot help but notice an apparent increase in
the use of the word ‘<i>power</i>’ that gets appendaged to almost every
contemporary religious discourse. If a certain day falls close to <i>Shabbat</i>,
for example, there is an <i>extra power</i> to that day. <i>Tzedaka</i> is no
longer a <i>mitzva</i> or <i>chiyuv</i> or an important social responsibility,
but a means of <i>attaining power</i>. This strategy is often employed by
fundraisers. Local <i>Challa Bakes</i> and <i>Amen</i> <i>Parties</i> become <i>powerful</i>
antidotes capable of negating crises on an international, universal and cosmic
scale. <i>Powerful</i> days, events, times and prayers have taken the place of <i>holy</i>,
<i>Halachic</i> and <i>auspicious</i> times and practices.</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal" style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqS18lZRa2GItu8J17Qz3OPDqkU2kkQQZ_nNaOcsODkzpX8WzUIASlRriJsZEXLPD-jlt8NuHyQ9o2fXHJunIXtEvu4exNqwJeM2dpl1wBMfr9_8Qx7dcb8f7O0lM8LR4xccrcje4JHYXmCyK4N3IWtyFDh55Xbbe8qPgiysbakw7NjEqney10BOwjKoc/s291/2023-12-17%2007_39_45-the%20power%20of%20tzedakah%20-%20Google%20Search%20and%201%20more%20page%20-%20Personal%20-%20Microsoft%E2%80%8B%20Ed.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="161" data-original-width="291" height="161" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqS18lZRa2GItu8J17Qz3OPDqkU2kkQQZ_nNaOcsODkzpX8WzUIASlRriJsZEXLPD-jlt8NuHyQ9o2fXHJunIXtEvu4exNqwJeM2dpl1wBMfr9_8Qx7dcb8f7O0lM8LR4xccrcje4JHYXmCyK4N3IWtyFDh55Xbbe8qPgiysbakw7NjEqney10BOwjKoc/s1600/2023-12-17%2007_39_45-the%20power%20of%20tzedakah%20-%20Google%20Search%20and%201%20more%20page%20-%20Personal%20-%20Microsoft%E2%80%8B%20Ed.png" width="291" /></a></div><p></p></blockquote><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"></span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-family: arial;">Sometimes one wonders whether natural human frailties and vulnerabilities
have perhaps been seized upon, if not exploited, by those who hold the
hegemony, to demonstrate that they are still in control of a world that’s gone
out of control. </span></span></p><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: arial;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-Zn16eRRSMTWL0mP-wA9PRk8Gzme6VlSYy2xoIDltPRNa980OYs2kH3AFiEsjABw2hkpAonc2-DSH91DPApz0xMCjV_3oDky2Vx1HW4j7R-088OteyBnJwm9SDV3mQ6RyU8B-W92nNj_SSnDFd0GdLh4rA2X7-n8ykYOJiBK0b_mlVLFyJsf5b0d_RJA/s236/2023-12-17%2013_28_18-Window.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="131" data-original-width="236" height="131" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-Zn16eRRSMTWL0mP-wA9PRk8Gzme6VlSYy2xoIDltPRNa980OYs2kH3AFiEsjABw2hkpAonc2-DSH91DPApz0xMCjV_3oDky2Vx1HW4j7R-088OteyBnJwm9SDV3mQ6RyU8B-W92nNj_SSnDFd0GdLh4rA2X7-n8ykYOJiBK0b_mlVLFyJsf5b0d_RJA/s1600/2023-12-17%2013_28_18-Window.png" width="236" /></a></span></div><p></p></blockquote><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-family: arial;"></span></span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="font-family: arial;"><span style="font-family: arial;">And yet, more and more attention seems to be placed on the
popular and theurgic use and acceptance of these ‘<i>powerful</i>’ devices.</span><span style="font-family: arial;"> </span></span></span></p><p></p><p></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal" style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEd7iYpz0llaP5LYU879EKV-YGDnntvwkBV7wDih9oU3bD4k-ToLykl3QJBrkKRgJoSxQtNYlGno8AeAf_YNVvoEHuNhzYD4tCUL3Or_jmdN-4HqWQ31P9gwkznNUQP9YCaMsfqQ3HAWahFuO6wSYUgqU0TKMnfl6NepxoS9m4GTr29wDrziBGEI1jQ5E/s116/2023-12-17%2007_49_10-the%20power%20of%20chanuka%20-%20Google%20Search%20and%203%20more%20pages%20-%20Personal%20-%20Microsoft%E2%80%8B%20Ed.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="75" data-original-width="116" height="129" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEd7iYpz0llaP5LYU879EKV-YGDnntvwkBV7wDih9oU3bD4k-ToLykl3QJBrkKRgJoSxQtNYlGno8AeAf_YNVvoEHuNhzYD4tCUL3Or_jmdN-4HqWQ31P9gwkznNUQP9YCaMsfqQ3HAWahFuO6wSYUgqU0TKMnfl6NepxoS9m4GTr29wDrziBGEI1jQ5E/w200-h129/2023-12-17%2007_49_10-the%20power%20of%20chanuka%20-%20Google%20Search%20and%203%20more%20pages%20-%20Personal%20-%20Microsoft%E2%80%8B%20Ed.png" width="200" /></a></div><p></p></blockquote><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article </span><span style="font-family: arial; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span><span style="font-family: arial;"> based extensively on the research by
Professor Hartley Lachter</span><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftn1" name="_ftnref1" style="font-family: arial; mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a><span style="font-family: arial;">
</span><span style="font-family: arial; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span><span style="font-family: arial;">
goes back eight centuries to examine how the </span><i style="font-family: arial;">Kabbalistic</i><span style="font-family: arial;"> notion of
popular </span><i style="font-family: arial;">power</i><span style="font-family: arial;"> may also have been used in thirteenth-century Spain, to </span><i style="font-family: arial;">empower</i><span style="font-family: arial;">
Jews who were </span><i style="font-family: arial;">disempowered</i><span style="font-family: arial;"> and were facing vulnerabilities during
challenging times.</span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">“[T]he public appearance of religious propositions”<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The study of religion becomes very interesting when a
relatively stable and timeless system of theories, rules and rituals suddenly
gets disrupted, and the leadership begins to emphasise certain aspects of the
tradition over others.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Professor Kocku von Stuckrad, who studies the history of
philosophy and religion, makes a poignant observation:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The only thing religious studies
should be interested in is analyzing the public appearance of religious
propositions.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This is exactly what happened in thirteenth-century Spain
when the <i>Zohar</i> was suddenly and abruptly published around 1290 and the <i>Tikkunei
Zohar</i>, ten years later, around 1300. What prompted the sudden appearance of
a whole new genre of Jewish mystical literature? Lachter writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“If a particular kind of
discourse emerges abruptly at a specific time and place, it is reasonable to
regard this as evidence that such discourse is serving an important strategic
purpose for those involved in its production and dissemination” (Lachter
2011:503).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Religious ideologies, particularly fundamental ones, do not
generally emerge in a vacuum or manifest and appear by accident. Instead, these
ideologies are carefully crafted to match the circumstances of the times and
the target audience. They are also designed to maintain the authority of the
perpetuators of the emergent ideologies:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[W]hile the production of texts
is always, in a sense, informed by its context, such literary activity is also
part of an endeavor to project a context in which the proposed worldview is
both viable and authoritative” (Lachter 2011:504).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The intense proliferation of <i>Kabbalistic</i> texts<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What happened during the thirteenth century with the
emergence of the <i>Zohar</i> and other <i>Kabbalistic</i> texts, was not just
a random event of a few texts suddenly emerging after being lost to history for
a thousand years (if one takes the view that the second-century <i>Tanna</i>,
R. Shimon bar Yochai, authored the <i>Zohar</i>). Instead, voluminous <i>Kabbalistic
</i>works and texts were produced on an industrial scale. Besides the lengthy <i>Zohar</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the works of Moses de Leon,
Joseph Gikatilla, Joseph ben Shalom Ashkenazi, David ben Yehudah he-Hasid,
Joseph of Hamadan, Todros Abulafia, Bahya ben Asher, Isaac ibn Sahula, and
others were composed and circulated during this period” (Lachter 2011:504).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">These <i>Kabbalistic</i> works were often presented in
treatises containing numerous volumes with hundreds of folios per set. This
proliferation of <i>Kabbalistic</i> texts does not appear to have been by
coincidence. In hindsight, a veritable “<i>kabbalistic revolution</i>”
occurred, and mysticism went on to profoundly influence the path of future
Judaism.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>The strategy</b><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The tenor of this large corpus of mystical literature was
not presented as an alternative,<span style="mso-spacerun: yes;">
</span>inspiring and enhancing spiritual pursuit. Instead, it was
conceptualised as the essence and core of Judaism itself. Moreover, <i>Kabbalah</i>
held the deepest secrets and it taught the spirit of a true Judaism that was
simply no longer accessible through any of the previous works of rabbinic
literature, including the <i>Talmud</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The vigorous production of new mystical literature, it can
be argued, was no accident of history. It was the result of a skilfully
engineered spiritual strategy to counter the approach of Jewish philosophical
and rationalist thinkers like Maimonides, who had passed away decades earlier
in 1204.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“To the rationalists who claimed
that the mandates of Jewish law and anthropomorphisms of Jewish texts were
absurdities that must be allegorized if they were to be tolerated at all, the
kabbalists responded that secret tradition stemming from revelation, not
rational speculation, provides the most exalted form of truth” (Lachter
2011:506).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The thirteenth-century <i>Kabbalists </i>asserted that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the content of their teaching is
inaccessible to rational speculation, and that through a reliable—and
secret—chain of exclusively Jewish transmission, their texts contain matters
revealed to Moses on Mt. Sinai, or transmitted by Elijah the prophet, or even
spoken from the mouth of God” (Lachter 2011:505-6).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It must also be remembered that Castilian (Spanish) <i>Kabbalah</i>
developed immediately after the reign of Alfonso X, who was well-known for “<i>supporting
an intellectual renaissance in which Jews played an important role</i>”
(Lachter 2011:507).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Having thus emerged from a period where it appeared that
rationalism was becoming a dominant trend in Judaism:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“it is perhaps unsurprising that
kabbalistic texts deliberately align themselves with esoteric tenets such as
‘‘as above, so below,’’ or the doctrine of the human as microcosm, the theurgic
efficacy of human actions, and the general preference for revealed, as opposed
to rationally derived, forms of knowledge” (Lachter 2011:507).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This way, <i>Kabbalah</i> was able to provide a strong
counter-narrative and alternative to the threat of Maimonidean rationalism.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, besides the rationalists, there was another group
that the <i>Kabbalists</i> were opposed to. This was the community of Christian
Friars. These Friars claimed that the Jews had misunderstood the biblical texts
which, they contended, pointed to Christological conclusions. To these Friars,
the <i>Kabbalists</i> could respond (probably better than the non-mystical
rabbis) that <i>Kabbalah</i> provided the correct formulation and
interpretation of biblical texts.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Kabbalah</i> was extremely successful in its strategy
even though erudite rabbinic readers immediately noted that while there was
some limited similarity to previous rabbinic motifs, many new <i>kabbalistic </i>ideas
could not “<i>be found in sources commonly regarded as authoritative in
traditional Jewish circles</i>” (Lachter 2011:505). If this was the case, then
how did this new mysticism become so acceptable and widespread?</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">How did Kabbalah gain momentum so quickly?<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Besides the strategy to counter Maimonidean rationalism, there
must have been something far more pervasive about the context of late
thirteenth-century Spain that allowed such a successful mystical revolution to
hold so much sway over the psyche of so many people.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Lachter reminds us that an important component of <i>Kabbalah</i>,
and something that went hand-in-hand with its mysticism, was <i>secrecy</i>.
These were <i>secret </i>teachings! <i>Secret</i> teachings have more allure
than <i>sacred</i> teachings. In addition to this elitist appeal of being privy
to secret teachings, there was a certain political component as well:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Any assertion of secrecy is
inherently political. Laying claim to restricted knowledge is a gesture of
power and superiority over those who are excluded from such knowledge and its
method of transmission” (Lachter 2011:505).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Only certain people hold the keys to this secret knowledge.
Because of this, these people become powerful, authoritative and influential.
Ramban (Nachmanides 1194-1270) writes in the Introduction to his Torah Commentary
that while all knowledge is indeed contained in the Torah, however, only
certain leaders who have special knowledge can access this wisdom locked in the
Torah texts. This special knowledge is held only by those proficient in <i>Kabbalah</i>.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. David ben Yehuda heChassid writes that only a few have
access to the ultimate truth:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he Holy One, blessed be he,
revealed secrets to them that have not been revealed to any other people.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[4]</span></sup></span></sup></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In 1274, R. Yosef Gikatilla similarly wrote in his <i>Ginat
Egoz</i> that only through mysticism are the secrets of true knowledge
revealed.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Those who know these exclusive and alluring secrets are part of a clandestine
mystical chain <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> and they become influential and extremely powerful
leaders. The true depths of knowledge:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“cannot be obtained through the
exercise of reason alone, or through knowledge of the literal language of the
biblical text. Only those who occupy a privileged place in the Jewish chain of
secret transmission can count themselves among the fortunate few who have
access to ultimate truth” (Lachter 2011:506).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The <i>Kabbalists’</i> trump card<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">There was one feature, perhaps more than any other, that
allowed <i>Kabbalah</i> to become the dominant trend for future Judaism. The Jews
of Spain were living “<i>within a context of limited political agency</i>”
(Lachter 2011:509). They would not have felt equal to the majority of the
population.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><i>Kabbalah</i> offered an alternative self-perception for
the Jews. <i>Kabbalah</i> placed the Jew in the centre of the cosmos. Furthermore,
the Jew was responsible for maintaining the very existence of cosmic order <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> even
while living, in reality, within a larger and increasingly repressive non-Jewish
society:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“In an ironic reversal of
historical reality, Jews are depicted not as an embattled minority in an
increasingly complex and tenuous social and political position but rather as
the linchpins of being who sustain the cosmos through the practice of Jewish
law and the contemplation of secretly transmitted mysteries” (Lachter
2011:509).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">While the Jews were to be expelled from Spain in 1492, the tide was turning against them already a century earlier, culminating in the massacres of 1391. This indicates that around the time of the intense proliferation of <i>Kabbalistic</i> literature and ideology, the negative surrounding cultural climate was already beginning to close in on them.</span></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The overall strategy is brilliant. It allows for a win-win
situation. Through the sudden proliferation of multiple <i>Kabbalistic</i>
texts in the thirteenth century, the <i>Kabbalists</i> could wrest the power of
rabbinic authority from the threatening advances of the Maimonidean rationalists,
and also keep the Christian Friars at bay. By owning the secrets, the mystical
rabbis could maintain and perpetuate their hegemony and control, while limiting
the authority of the Christians and the Jewish philosophers and rationalists.<span style="mso-spacerun: yes;"> </span>At the same time, they offered and ascribed
cosmic significance to the simple everyday activities of their followers who
would never challenge their teachers who are the ultimate keepers of the
secrets. Thus the mystics dispense the spiritual power to all the people while retaining
their own political and authoritative rabbinical power.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Lachter, however, is quick to point out that these
explanations do not necessarily include all the factors that were at play.
History is a complicated process. Understanding context is important but he cautions
us not to over-contextualise; or in the words of Elliot Woolfson, not to fall
prey to the “<i>essentialization of context</i>.” Political, theological and
historical context is important but reality has many hidden components.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Certainly, <i>Kabbalah</i> was not entirely an innovation as
it also drew from various traditional sources <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> however, what Lachter does say,
is that the strategy of offering the people unprecedented cosmic power through
simple observances probably does explain how <i>Kabbalah</i> managed to become
so dominant so quickly. The allure of being part of the transmission of secret
knowledge, coupled with the <i>Kabbalist’s</i> promise of cosmic power in one's
everyday activities, was likely to gain more traction among the populace than a
Maimonidean rationalist’s sober and less exciting theory suggesting the negation of practical supernaturalism. <o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Lachter, H., 2011, The Politics of Secrets: Thirteenth-Century Kabbalah in
Context, <i>The Jewish Quarterly Review</i>, vol. 101, no. 4, 502-510. <o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
von Stuckrad, K., 2003, ‘Discursive Study of Religion: From States of the Mind
to Communication and Action’, <i>Method and Theory in the Study of Religion</i>,
15, 268.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
See <i>Perush al ha-Torah le-Rabenu Moshe ben Nahman</i>, ed. H. Shavel
(Jerusalem, 1984), 4.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
See David be Yehudah he-Hasid, The Book of Mirrors: <i>Sefer Mar’ot ha-Zove’ot</i>,
ed. D. C. Matt (Hebrew; Chico, Calif., 1982), 193.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20456.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
See <i>Ginat Egoz</i> (Jerusalem, 1989), 340–41.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-46672296565986754982023-12-10T11:12:00.003+02:002023-12-11T07:00:55.042+02:00455) The three-pronged mystical revolution of the 16th century<p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7cW9MzpjiFyXLIZleUJ1xn80A7rM9V9sXTTItlSvb7gVvvNu1XG_ZfUlWQcZ_JDCkpALMPmIQN25CRan28D89dPgCrVzk45f4GVyptgGfIkwd5wicxnJKRLUWJkjAcpnyiZyAxdmHddEaRrD6ejyx_uRGdbFFL9VrFjjX2syV_mWeDNdbgkd83dWi-jM/s666/2023-12-10%2010_57_37-Window.png" style="margin-left: auto; margin-right: auto;"><span style="font-family: arial; font-size: x-small;"><img border="0" data-original-height="483" data-original-width="666" height="232" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7cW9MzpjiFyXLIZleUJ1xn80A7rM9V9sXTTItlSvb7gVvvNu1XG_ZfUlWQcZ_JDCkpALMPmIQN25CRan28D89dPgCrVzk45f4GVyptgGfIkwd5wicxnJKRLUWJkjAcpnyiZyAxdmHddEaRrD6ejyx_uRGdbFFL9VrFjjX2syV_mWeDNdbgkd83dWi-jM/s320/2023-12-10%2010_57_37-Window.png" width="320" /></span></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">Seventeenth century manuscript of Eitz Chaim by R. Chaim Vital</span></td></tr></tbody></table><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction</span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively on the research by
Professor Rachel Elior<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20455.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
and Professor Zvi Werblowsky<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20455.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[2]</span></sup><!--[endif]--></span></sup></a> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">− examines
the three-pronged mystical revolution of the sixteenth century that changed the
face of much of subsequent Judaism.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">In general terms, it is true that despite the calamitous events of
the fifteenth century which saw the expulsion of Jews from Spain in 1492:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“[t]he majority of exiles rehabilitated
themselves by pursuing a normal life, conducted according to usual mundane
considerations” (Elior 2000:187).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">On the other hand, a smaller but very influential number of Jewish
mystics saw the world of the sixteenth century as anything but normative. They
turned to <i>Kabbalah</i> and mysticism as the only way to explain the trauma
of the expulsion. They believed and taught that the world was on the cusp of an
imminent messianic redemption. Instead of engaging with the normative world
like the majority of their co-religionists which included scholars and rabbis,
they sought to detach themselves from reality as they experienced what they
believed were the messianic birthpangs. These circles of mystics were known as <i>Mechashvei
Kitzim</i> (<i>Calculators of the End</i>).</span></span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Development of longer-term systematic messianism</span></span></b><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">With time, as the expectations of <i>imminent</i> redemption by
the <i>Mechashvei Kitzim</i> began to wane, a new longer-term and <i>systematic
</i>mysticism and messianism began to develop, and:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“[b]road cosmic mystical interpretations
and apocalyptic metahistorical beliefs replaced all concern for earthly
expectations for imminent redemption” (Elior 2000:188).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">This process took place in three observable and distinct phases
during the sixteenth century.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Phase one: Yoseph Karo (1488-1575)</span></span></b><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">Besides being the great <i>Halachic</i> codifier and author of the
<i>Shulchan Aruch</i>, R. Yosef Karo also had a very intense and radical
mystical side [see </span><a href="https://www.kotzkblog.com/2023/10/447-r-yosef-karos-unusual-mystical.html"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">Kotzk Blog:
448) R. Yosef Karo’s unusual mystical entries in his diary</span></a><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">]. From
around 1532, he began to record mystical nightly visitations by an angelic
being which he said was the <i>Mishna</i> talking to him. These interactions
were published in his mystical diary known as <i>Magid Meisharim</i>. He was
very influenced by the <i>Zoharic</i> writings concerning the <i>Shechina</i>
who, he claimed, spoke through his mouth. However, he was soon to radically
redefine the mystical conceptualisations of the <i>Shechina</i>. This is what
he said the <i>Shechina</i> told him:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“…you have undertaken to crown me
tonight, for it is now several years since the crown fell from my head, I have
no one to comfort me and I am cast into the dust, embracing dunghills. But now
you have restored the crown to its former glory. .. therefore…be strong,
resolute and joyful in my love, my Torah and my reverence; and if you could
surmise the minutest part of the grief that is my lot…be strong and resolute
and desist not from study…resume your studies and desist not for one instant…and
through you I have been exalted tonight” (Introduction to <i>Magid Meisharim</i>).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20455.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span></span></span></a></span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">This was recorded as taking place around <i>Shavuot</i> 1533 and
witnessed by his mystical group in Turkey. In earlier mysticism, the <i>Shechina</i>
is described as a bride awaiting her groom on <i>Shavuot</i> – but now she is emphasised
(perhaps more in accordance with earlier tradition) as a captive awaiting
redemption. Only people who study Torah, like the circle of R. Karo, can redeem
her and return her crown to its former glory. The redemption depends on the
actions of such men. Messianic redemption is no longer essentially for mankind.
Now the first step is the redemption of the <i>Shechina</i> through the
theurgic actions of mankind:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“Humankind is not the object of
redemption, but rather the redeeming agent who responds to the pleading of the
Shekhinah for rescue from captivity as well as to her yearning for redemption”
(Elior 2000:191).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">The time for passive hope and expectation for the Messiah was
gone. Humans had to step in and redirect the messianic process. The voice of
the <i>Shechina</i> proceeded to instruct R. Karo and his group to leave Turkey
and journey to the Holy Land. Only there could they redeem the <i>Shechina</i>
from her captivity among the <i>Kelipot</i> (husks of evil) in which she was
trapped. They, together with other like-minded mystics settled in Safed. They were
to leave a long lasting mystical and messianic legacy:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“The ongoing development of Safed
Kabbalah and its widespread dissemination by means of manuscripts, books,
rituals and mystical interpretation, later profoundly influenced Jewish thought
from the early modem period until the beginning of this century” (Elior
2000:192).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">R. Yosef Karo dramatically redefined traditional <i>Kabbalah’s</i>
understanding of the role and place of the <i>Shechina</i>. In his innovation,
the <i>Shechina</i> assumed a more independent position in the order of the <i>Sefirot</i>
(spheres). It became an <i>Olam</i> or <i>Alma de’itgalya</i>, a new world of
its own, separate from the traditional tenth <i>Sefira</i> of <i>Malchut</i>.
This new model of the lower <i>Shechina</i> also had ten <i>Sefirot</i> and had
to be united with the upper or supernal ten <i>Sefirot</i>:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“This traditional Kabbalistic pattern is
significantly modified when we learn the Maggis’s view of the divine <i>anthropos</i>”
(Werblowsky 1962:224).</span></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">R. Yosef Karo seemed to know that his ideas about the <i>Shechina </i>(also
called <i>Matronita</i>) were novel<span style="mso-spacerun: yes;">
</span>because he wrote:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“[T]his mystery of the lower Matronita
is very profound and it is proper to keep it hidden. For that reason, the works
of all the kabbalists mention only the ten [higher] sefirot, but this mystery
of the lower Matronita none would reveal…Yet all of them knew the truth of the
matter” (<i>Magid Meisharim</i> 56b-57a).</span></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">In his <i>Magid Meisharim</i>, R. Yosef Karo also writes how the <i>Shechina</i>
complained about her degradation (Werblowsky 1962:227) and, as Elior mentioned,
Israel would theurgically comfort her and raise her up by their good deeds. In
other words, in R. Yosef Karo’s system (besides his technical reconstructing of
the <i>Sefirotic</i> structure), the beginning of the messianic process lay in
redeeming the <i>Shechina</i> before the people. This was also a revolutionary
mystical and messianic concept and appears to be a unique feature “<i>in the
history of kabbalistic ideas</i>” (Werblowsky 1962:233).</span></span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Yosef Karo had frequently expressed his interest in the notion of the <i>Shechina</i> [see </span><a href="https://www.kotzkblog.com/2020/12/305-earliest-views-on-origins-of.html"><span style="font-family: arial;">Kotzk Blog: 305) THE EARLIEST VIEWS ON THE ORIGINS OF KABBALAH:</span></a>]</p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Phase two: Galia Raza<o:p></o:p></span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">The second phase of this new approach to Jewish messianism was the
publication of the anonymous mystical work, <i>Galia Raza</i> around the middle
of the sixteenth century between 1552 and 1558. Drawing on the <i>Zohar</i>, these
teachings highlighted the battle between good and evil; and also drawing on the
fourteenth-century work <i>Sefer haTmunah</i>, spoke of seven cosmic cycles
culmination in the year 5760 (2000):</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">“According to the author of Galia Raza,
at the end of the Jewish year 5760, that is, after the fulfillment of six
cycles of 960 years, some 240 years before the end of the present sixth cycle,
the order of creation will change…</span> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">The end of the process represents the
end of history and the ultimate victory of holiness over the Sitra Ahra [forces
of evil]” (Elior 2000:193).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20455.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span></span></span></a></span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Such ideas would have been welcomed by many who had experienced or
knew about the hardships of expulsion which had no promises of redemption or
continuity. Seeing themselves as part of a unceasing cosmic plan would have
resonated with the exiles and given them meaning.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Phase three: Dissemination of Kabbalah<o:p></o:p></span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">The third phase involved the active dissemination of mystical and <i>Kabbalistic</i>
literature. The mystics taught that the secrets of <i>Kabbalah</i> must no
longer be the proclivity of mystics alone but must spread to all the people.
This would culminate in the final fruition of the messianic process. The
mystics of this third phase drew on an earlier work from around 1300, the <i>Tikkunei
Zohar</i>. It was claimed that this work was authored by the second-century <i>Tanna</i>,
R. Shimon bar Yochai. The <i>Tikkunnei Zohar</i> made the following claim:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">“Elijah of blessed memory said to Rabbi
Simeon Bar Yohai…how privileged are you in that from this book of yours
elevated people will be sustained, <i>until this book is revealed to those
below in the last generation in the end of days</i>, and because of it you
shall proclaim liberty throughout the land to all its inhabitants…</span> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">and
therefore it is explained that through the book of the Zohar they will go out
of exile” (<i>Tikkunei Zohar</i> 23b-24a).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">This way, the secrets of the <i>Zohar</i> −<span style="mso-spacerun: yes;"> </span>claimed to have been written around the
second century − were to be hidden away for one thousand years until the end of
the thirteenth century. <span style="mso-spacerun: yes;"> </span>They would only
manifest around the time of the Messiah:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“Their revelation at the end of the
thirteenth century, and dissemination in the following period, signified the
emergence of the messianic era” (Elior 2000:194).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">We should also mention that the <i>Zohar </i>proper was also only
published for the first time in around 1290, just before <i>Tikkunei Zohar</i>
in 1300. But for the <i>Zohar</i> as a whole to be an effective tool to bring
the Messiah, it had to be disseminated and studied.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">This idea had already been popularised just a few years after the
expulsion had taken place. R. Yehuda Hayat, published his <i>Minhat Yehudah </i>in
1498 and he wrote:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“[T]he Zohar was destined to be hidden
until the last generation when it shall be revealed unto man; by virtue of its
students the Messiah will come, for the earth shall be full of the knowledge of
the Lord and that will be the reason for his coming” (Introduction to <i>Minchat
Yehuda</i>).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">The notion concerning the efficacy of studying the <i>Zohar</i> as
a means of speeding the arrival of the Messiah was later emphasised and promoted
during the third messianic phase of the sixteenth century. The dissemination of
the <i>Zohar</i> and other <i>Kabbalistic</i> texts would usher in the imminent
messianic era. R. Chaim Vital, a student of R. Yitzchak Luria (Arizal),
exemplified this phase. He advocated this idea of the study and spreading of
mystical texts in the Introduction to his <i>Etz Chaim</i>. But he proceeded
one step further with another innovation. Mysticism had become the new Torah:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“Kabbalah is the <i>Torat Etz Hayim</i>
[the Torah of the Tree of Life], the new Messianic Torah of redemption. Vital
stated that <i>Halakhah</i>, the <i>Mishnah</i> and the <i>Peshat</i>, are <i>Torat
Etz Ha-Da’at </i>[the Torah of the Tree of Knowledge], signifying the Torah of
exile. He argued that the Kabbalah is the ‘Messianic Torah and the Torah of the
world to come” (Elior 2000:195).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">R. Chaim Vital writes about this in no uncertain terms:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“Regarding the Torah in its literal
sense, which is the Torah of the mundane world, it is worthless when compared
to the Messianic Torah and the Torah of the world to come. . . Regarding the
Mishnah, there can be no doubt that the Mishnah's literal aspects are but
veils, shells and outer wrappings when compared to the hidden mysteries which
are inherent and insinuated in its inner aspects [i.e. Kabbalah]” (Introduction
to <i>Eitz Chaim</i>, p. 2).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">In the third phase, R. Chaim Vital presents what may be read as an
alternative to the ‘old’ <i>Halachic</i> tradition. He writes:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“The major scholars of Torah have
degenerated into the heresy of denying the validity of the truth while
insisting that the only meaning of Torah is the <i>peshat</i>. …[T]he situation
is desperate since it is only by means of the Kabbalah that redemption can be
brought about while to refrain from it would delay the restoration of our
Temple and our Glory” (Introduction to <i>Eitz Chaim</i>, p. 4).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">This is an aspect of sixteenth-century theology that is often
overlooked:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“Vital's aggressive tone reflects the
acute controversy which raged over the position of the Kabbalah between those
who believed in its fundamental role in the eschatological process and those
who held to the traditional order” (Elior 2000:196).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Summary<o:p></o:p></span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">During the sixteenth century, three <i>Kabbalistic</i> revolutions
had effectively taken place. 1) R. Yosef Karo Karo, in his mystical writings, restructured
the mystical persona of the <i>Shechina</i>, and inverted the traditional order
of redemption. He emphasised the initial act of redemption of the <i>Shechina</i>
through the theurgic actions of mankind over the traditional model involving
the redemption of mankind; 2) <i>Galia Raza</i> transcended the borders of time
and space − with a focus on time cycles, emphasising a mystical continuity and metahistory
playing out in real-time; and 3) R. Chaim Vital challenged the hallowed confines
of tradition − by emphasising and elevating what he called the new Messianic
Torah over the Old Torah from Sinai.<o:p></o:p></span></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;">By comparison to a century earlier, where we noted that after the expulsion the majority of the people, including rabbis and scholars, were adapting to a normative and traditional lifestyle and theology - the end of the sixteenth century seems to have been a pivot point, after which the masses began expressing more of an interest in mysticism and messianism. </span></div><div style="text-align: justify;"><span style="font-family: arial;"><b><br /></b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b>Further Reading</b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b><br /></b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2016/07/87-mysteries-behind-origins-of-zohar.html">Kotzk Blog: 087) MYSTERIES BEHIND THE ORIGINS OF THE ZOHAR:</a></span></div><div style="text-align: justify;"><p class="MsoNormal"><a href="https://www.kotzkblog.com/2020/12/305-earliest-views-on-origins-of.html"><span style="font-family: arial;">Kotzk
Blog: 305) THE EARLIEST VIEWS ON THE ORIGINS OF KABBALAH:</span></a><o:p></o:p></p><p class="MsoNormal"><a href="https://www.kotzkblog.com/2023/10/447-r-yosef-karos-unusual-mystical.html"><span style="font-family: arial;">Kotzk Blog: 448) R. Yosef Karo’s unusual mystical entries in his diary</span></a></p><p class="MsoNormal"><a href="https://www.kotzkblog.com/2017/12/153-mystical-side-to-r-yosef-karo.html"><span style="font-family: arial;">Kotzk Blog: 153) A MYSTICAL SIDE TO R. YOSEF KARO:</span></a></p></div><b><!--[if !supportFootnotes]--></b><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20455.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Elior, R., 2000, Breaking the Boundaries of Time and Space in Kabbalistic
Apocalypticism, Brill, 187-197.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20455.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Werblowsky, Z., 1962, <i>Joseph Karo: Lawyer and Mystic</i>, Oxford University
Press.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20455.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Karo, Y., <i>Maggid Meisharim</i>, Jerusalem, Ora, 1960).<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20455.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-22222174572300675972023-12-03T07:15:00.001+02:002023-12-03T10:28:46.652+02:00454) Reconstructing the story of a Maimonidean student:<p><b><o:p> </o:p></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLVb14tvsM3wcF912yN8RBKalEtu05uxatu_qSEKlb_vFWSqp9Kf0QDNYXZ44qUqGzgFyQTm14BUrjTOn7Rbia1ugplIPlkQus-s9WLLYYfNjHQpgR9F5ZjZsa2ct496w-KnIU58UV6RAwMnPgJme5UJkEVndrC61EcDGmMDzNegsdcK6Z5A8_CQVNmiU/s321/2023-12-03%2010_27_20-Window.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="321" data-original-width="217" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLVb14tvsM3wcF912yN8RBKalEtu05uxatu_qSEKlb_vFWSqp9Kf0QDNYXZ44qUqGzgFyQTm14BUrjTOn7Rbia1ugplIPlkQus-s9WLLYYfNjHQpgR9F5ZjZsa2ct496w-KnIU58UV6RAwMnPgJme5UJkEVndrC61EcDGmMDzNegsdcK6Z5A8_CQVNmiU/s320/2023-12-03%2010_27_20-Window.png" width="216" /></a></b></div><b><br /></b><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> based extensively on the research by
Dr Reimund Leicht <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> examines the story of R. Yosef ben Yehuda ibn Shimon, a
student of Maimonides (1138-1204).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
He could not have been an insignificant student because Maimonides chose to dedicate
his philosophical work, <i>Moreh Nevuchim</i> (<i>Guide of the Perplexed</i>),
to him. Very little is known about Yosef ibn Shimon. However, based on
available historical evidence, Leicht reconstructs his life story and shows how
he may have played a pivotal role in supporting his teacher during the Maimonidean
Controversies that broke out after the passing of Maimonides. We are also
presented with a fascinating window into some details about Maimonides the
individual, and some of his practical directives about rabbinic independence
and not teaching Torah for money.</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Background<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Although not much is known about Yosef ibn Shimon, Leicht
(2022:2) points out that there exists sufficient biographical material to form
a comprehensive picture of this student of Rambam who was active during the
early period of the anti-Maimonidean persecutions.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yosef ibn Shimon was born in Cueta<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
on the coast of Morocco in around 1160 and passed away in Aleppo, Syria, in
1226. He has often erroneously been associated with another Yosef ben Yehuda ibn ʿAqnin (c.1150-1220).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yosef ibn Shimon, the student of Maimonides, is known by
many names, including Yūsuf ibn Yaḥyā, as it was common for Jews in medieval
Arab countries to adopt Arabic names. He is also sometimes called Yosef <i>haMa’aravi
</i>(<i>from the</i> <i>West</i>) as many Jews from Northwest Africa <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
known as the <i>Maghreb</i> <span style="mso-spacerun: yes;"> </span><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
were called <i>Magrebim</i> (<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">מַגּרֶבִּים</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)<span lang="HE" style="line-height: 150%;"></span>. He is also called the <i>Ner
haMaaravi</i> (the <i>Maghrebi candle</i>).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In recent times, more information about Yosef ibn Shimon has
come to light, including some works that he had written. One work (<i>Sayeth Ṭuviyyah
ben Ṣidqiyyah</i>) he had sent to his teacher, Maimonides for perusal. Another work
was a polemic concerning <i>Techiyat haMeitim</i>, the <i>revival of the dead.</i>
(Maimonides had some interesting views on the revival of the dead, so much so
that the Gaon of Baghdad, Shmuel ben Ali, accused Maimonides of not believing
in the concept. Maimonides was then forced to write his <i>Maamar Techiyat
haMeitim</i>, explaining his position on the matter. See <a href="https://www.kotzkblog.com/2017/10/146-rambam-writes-that-typical.html">here</a>).
A third discovered work by Yosef ibn Shimon was a medical treatise.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We are privy to some important information about Yosef ibn
Shimon because the great Arab biographer ibn al-Qiftī (1172–1248) happened to
be his personal friend. We are now in a position to know more about Yosef ibn
Shimon than ever before because previously unknown biographical details about him
surfaced during the twentieth century with the discovery of various other
texts; and it was also in the twentieth century that his burial place was
discovered, in Aleppo. These details allow us to put together a better picture
of this somewhat obscure figure.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Yosef ibn Shimon’s early days in West Africa <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the report of ibn al-Qiftī, it emerges that Yosef ibn
Shimon’s father was occupied with an activity pertaining to the “<i>market
(i.e., vulgar?) professions (or: crafts)</i>” and that, initially, his son had also
studied “<i>this science</i>” in his homeland (ibn al-Qifṭī, Ta ʾrīḫ al-Ḥukamāʾ,
392.). Later Yosef ibn Shimon moved on to study mathematics and astronomy and
began to lecture on those topics.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It also seems that, like many other Jews,<span style="mso-spacerun: yes;"> </span>Yosef ibn Shimon was forced to adopt Islam
during the Almohad persecutions. These forced converts to Islam were known as <i>Anusim
</i>(Leicht (2022:5). During this time, according to David H. Baneth,<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Yosef ibn Shimon may have written on Torah topics, surprisingly as an exercise
for an Arab Muslim teacher. These early works are known in their Hebrew
translations as <i>Siddur haTorah</i> and <i>Siddur haDin</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Egypt<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Sometime during the 1180s, Yosef ibn Shimon left West Africa
and journeyed to Egypt where he met with, and then studied under, Maimonides. Surprisingly,
although Maimonides dedicated his <i>Guide for the Perplexed</i> to Yosef ibn
Shimon, he did not spend much time in Egypt with his teacher. He may have left
West Africa because of religious persecution under the Almohads, although in
his own writings, he did say that the reason for his move to Egypt was solely
motivated by his desire to study with his future master, Maimonides (Leicht
2023:8).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides is impressed with the preparations of his student
and writes that he had studied much astronomy and was proficient in the
necessary mathematical sciences (Maimonides, <i>Guide</i>, 2.24).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">ibn al-Qifṭī fills in further details recording that both Maimonides
and Yoseph ibn Shimon studied and edited a copy of ibn Aflaḥ’s (1100-1160) book on
astronomy which the student had brought with him from Ceuta. However, Leicht
(2022:10) notes that the teacher and student may have quarreled over some of
their interpretations of ibn Aflaḥ’s book on astronomy. Maimonides notes in his <i>Guide </i>that he had met the son of ibn Aflah. This quarrel may have
been the reason why Yosef ibn Shimon did not remain in Egypt for long because
he left Egypt in around 1187.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Aleppo<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yosef ibn Shimon leaves Egypt and journeys to Aleppo in
Syria. Most of Syria was ruled by the same dynasty that ruled Egypt. It was
economically active and had a large Jewish community. He seems to have
concentrated on commerce because he also travelled to Iraq and India. He
married an Aleppan woman who came from a distinguished Jewish family.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Baghdad<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to ibn al-Qifṭī, Yosef ibn Shimon visited Baghdad
in 1192. There he began to witness anti-Maimonidean and anti-rationalist
rhetoric by the mystical rabbinic leadership under the Gaon, Shmuel ben Ali.
The latter was the first opponent to voice his objection to Maimonides during
his lifetime. The Jews of Baghdad were more mystically inclined and vehemently opposed
rationalist or philosophical ideas. Sometimes they burned such philosophical literature
because they considered it a threat to the Judaism they knew. While in Baghdad,
Yosef ibn Shimon listened to an:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“anti-philosophical and
anti-scientific speech by a certain ʿUbayd Allāh al-Taymī al-Bakrī…who sharply
attacked and finally burnt ibn al-Haiṯam’s Kitāb al-Hayʾah” (Leicht 2022:11).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Around his time in Baghdad, an interesting event takes
place. It seems that he didn’t just happen to pass through Baghdad because Maimonides
intentionally stationed his student Yosef ibn Shimon in the heart of his
opposition in Baghdad. His instruction was apparently to open a Maimonidean
school in Baghdad. This strategy was clearly designed to act as a buffer to the
profusion of anti-Maimonidean sentiment prevalent in Baghdad.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The following points are recorded in <i>Maimonides’ Letter
on the Dispute with the Head of the Yeshiva</i>: Maimonides approves of Yosef ibn Shimon’s sojourn in Baghdad. He endorses the establishment of a Maimonidean
<i>Bet Midrash</i> (<i>house of study</i>) in Baghdad, under the very nose of
his fierce opponent, the Gaon Shmuel ben Ali - who had been the head of the Babylonian academy for thirty years. An interesting aside is that Shmuel bel Ali's daughter, known as Bat haLevi was a great <i>Talmud</i> scholar. She used to give lectures in the academy while the students listened from the outside. </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In any event, the main subject to be taught in </span><span style="font-family: arial;">Yosef ibn Shimon’s</span><span style="font-family: arial;"> proposed new study centre was to be Maimonides’ <i>Halachic </i>work known as <i>Mishneh
Torah</i> (or <i>alChibbur</i> – “<i>the composition</i>” <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> as
it was known in Baghdad). This was because not only was there opposition to
Maimonides’s philosophical works but there was even opposition to his <i>Halachic</i>
writings, lest anything with provenance in Maimonides is given a chance to become
dominant in the Jewish world:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[N]ow all of a sudden we
encounter a person who seriously intends to open a religious school in Baghdad
in which Jewish law would be taught using Maimonides’s Mishneh Torah. Within
its concrete historical context, such a plan could have meant no less than the
founding of a Maimonidean stronghold in the immediate vicinity of the honourable
old institutions of Jewish learning in Babylonia and within the exilarch’s
sphere of influence” (Leicht 2022:15).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, together with this positive authorisation to Yosef ibn Shimon from Maimonides, comes a simultaneous expression of reticence and
hesitation from Maimonides who expresses two concerns for his student. One,
Maimonides does not want to subject his student to too much duress considering
the negative atmosphere of the prevalent anti-Maimonidean animosity in Baghdad
at that time. Two, as a matter of typical Maimonidean principle, he does not
want his student to neglect his business affairs. The reason for this last
concern is most significant:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Maimonides warns him that he
might lose his economic and institutional independence, meaning that he would
have to teach for money—something Maimonides generally considered inappropriate
and forbidden” (Leicht 2022:12-13).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A rabbi who receives remuneration can never be totally and
genuinely independent in his teachings. Independence of thought unmitigated by
any temptations of financial pressure or security was a major foundational
premise for Maimonides. As long as a rabbi receives a financial reward, he will
be bound to the albeit subtle dictates of the employer. Nevertheless,
Maimonides wanted his student to first and foremost be totally financially
independent and self-sufficient before he embarked on a program of Maimonidean
education in Baghdad.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Along these lines, the same letter also contains Maimonides’
recommendation that his student embark on a professional career in medicine,
over and above his already successful business endeavours. This would further
contribute to his student’s general independence <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> and, by extension, to his
independence of thought and speech <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> which in the Maimonidean scheme, should
be a prerequisite for anyone who wants to teach Torah. (For practical reasons, this
teaching has become perhaps the most neglected of all Maimonides’ teachings.
Some later rabbis even issued rulings that one is duty-bound to reject this approach).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">A rare insight into a personal Maimonides<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the letter, which can probably be dated 21 October 1191, Maimonides
shares a fascinating personal and emotional expression with his Yosef ibn
Shimon. Almost as an aside, Maimonides informs his student of his personal
developments:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Maimonides adds a passage in
which he informs Joseph ibn Shimʿon about how he himself had meanwhile gained
considerable fame as a medical doctor among the leading circles in Egypt
(kubarāʾ), especially that of the qāḍī al-Fāḍil. This seems to have been an
enormous success in Maimonides’s eyes, although he stresses that his profession
leaves him almost no time for studying the Torah and other sciences” (Leicht
2022:13).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This very human expression of a person proud of his
achievements is a far cry from the more sober writings we are used to
encountering in the Maimonides of the books.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Back to Aleppo<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Historically speaking, regarding the envisaged Maimonidean
school intended to be established in Baghdad:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[t]here is no evidence that the
idea of installing a Maimonidean schoolhouse in Baghdad ever came to fruition”
(Leicht 2022:16).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, with the money Yosef ibn Shimon had independently acquired,
a Maimonidean school was eventually established, not in Baghdad but in Aleppo.
In Aleppo, Yosef ibn Shimon established a:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“strong citadel for halakhic and
philosophical Maimonideanism in Syria under the shadow of Ayyubid protection”
(Leicht 2022:37).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Now Yosef ibn Shimon became known by still another title,
this time as <i>Rosh Seder</i>, placing him in the category of <i>Head of the
Yeshiva</i>. He bought a large estate just outside Aleppo, “<i>where he
assembled students around him from near and far</i>” (Leicht 2022:17). In this
sense, he too followed the pattern set by his teacher who also did not settle
in a city but chose to live outside the city limits. Yosef ibn Shimon seems to
have followed the advice of his teacher and he too became a doctor. According
to his historian friend ibn al-Qifṭī, <span style="mso-spacerun: yes;"> </span>he
was among the “<i>physicians who served the notables of the kingdom of
[al-Malik] al-Ẓāhir [Ġāzī]</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The Maimonidean Controversies are just beginning<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What was to become known as the <a href="https://www.kotzkblog.com/2019/02/212-how-rashi-was-used-as-leverage.html">Maimonidean
Controversies</a> were just beginning. They continued for at least two
centuries and to some extent continue today. Already during the time of Yosef ibn Shimon, we see how the conflict begins to spread. The anti-Maimonidean Gaon
of Baghdad, Shmuel ben Ali, had a student, Daniel ben Saadia haBavli. The
conflict now began to perpetuate intergenerationally. Maimonides passed away in
1204. Nine years later, in 1213, Daniel ben Saadia haBavli actively sent his
critique of Maimonides to Maimonides’ son, Avraham ben haRambam. A few months
later, Avraham ben haRambam sent back his response in defence of his father.
The Maimonidean controversies were thus passed on to the next generation.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Daniel ben Saadia haBavli wrote a commentary on Ecclesiastes
where he criticised Maimonides, without mentioning his name. Yosef ibn Shimon
then asked Avraham ben haRambam to excommunicate Daniel ben Saadia haBavli. He
did not do so. Yosef ibn Shimon then contacted the Exilarch (<i>Nasi</i>)<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
David ben Zakai in Mosul. He excommunicated Daniel ben Saadia haBavli, and so
the controversy perpetuated.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Maimonidean Controversies are usually framed as a conflict
between mystical and rational approaches to Judaism. However, I did notice that
Leicht does not use either of these terms even once in his article. Instead, he
seems to frame the conflict as the result of a Jewish cultural divide between immigrants
from West Africa (Maghrebim) and Spain who moved to Europe and the East. These
immigrants were often intellectually and financially more secure than the local
population into which they merged. Like Yosef ibn Shimon who came from West
Africa, Maimonides came from Spain and also spent his youth in Morocco. Both
immigrated eastwards and may have upset the cultural balance in their new
homes. Thus, instead of (or in addition to) conflicts in the theological
approaches of mysticism and rationalism which are usually seen as the basis for
the Maimonidean Controversies, Leicht, instead, finds a cultural cause for this
great divide that dominated much of future Judaism:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Jews from the Maghreb [West
Africa] and al-Andalus [Spain]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
…emigrated from their homeland in order to find new homes in new places in the
Islamic or Christian world. Wherever these refugees arrived, they brought with
them a cultural and intellectual heritage (and possibly also the financial
means) that allowed them to aspire to (and often to successfully achieve)
statuses of considerable cultural, social, political, and religious influence
and prestige. In many cases, this was the case only after they had fought
violent conflicts against traditional local élites, which they were often more
than willing to carry out with a considerable degree of self-confidence. The
self-imposition of Jews from the Western Islamic world upon other Jewish
communities both in the East and in Europe was a complicated process of
cultural transition that was to change their profiles dramatically” (Leicht
2022:22-3).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the final analysis, Leicht has reconstructed a whole new
world <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
thriving with its concomitant tensions, fears and dreams <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
behind the generally unknown personality of Yosef ibn Shimon, usually just
recognised as the ‘unknown’ (and sometimes misidentified) student to whom
Maimonides dedicated his <i>Guide for the Perplexed</i>.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Further reading on the Maimonidean Controversies<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2019/12/255-lost-religion-of-maimonides.html">Kotzk
Blog: 255) THE 'LOST RELIGION' OF MAIMONIDES:</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2020/03/267-between-provence-and-barcelona.html">Kotzk
Blog: 267) BETWEEN PROVENCE AND BARCELONA:</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/02/372-r-yitzchak-arama-and-subtle-demise.html">Kotzk
Blog: 372) R. Yitzchak Arama and the subtle demise of Jewish rationalism</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2019/03/218-maimonidean-brotherhood.html">Kotzk
Blog: 218) THE MAIMONIDEAN BROTHERHOOD:</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2016/03/76-what-was-rambams-real-view-on.html">Kotzk
Blog: 076) WHAT WAS RAMBAM'S REAL VIEW ON 'THE REVIVAL OF THE DEAD'?</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2023/10/449-maimonides-on-authority-of-rabbis.html#more">Kotzk
Blog: 449) Maimonides on the authority of the rabbis</a><o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>Leicht,
R., 2022, ‘A Maimonidean Life Joseph ben Judah ibn Shimʿon of Ceuta’s Biography
Reconstructed’, in <i>Maimonides Review of Philosophy and Religion</i>, Edited
by Ze’ev Strauss, vol. 1, Brill, Leiden, 1-48. <o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Pronounced Soo-tah.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Moses Maimonides, <i>Epistulae</i>, ed. David Hirsch Baneth (Jerusalem: Mekize
Nirdamim, 1946; repr. Jerusalem: Magnes, 1985).<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
This title was use in Egypt, Baghdad, Damascus, and Mosul, Syria; and in Spain
under Muslim rule.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20454.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-71480818308631613732023-11-26T10:41:00.038+02:002023-12-12T06:47:02.222+02:00453) Kherson Geniza - the greatest Chassidic find / or forgery?<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5fRmw3t46qINOqcf_NqIhV7lMWFUY1SJVRg50N0pqXKF9tZt5dvO2rhyphenhyphen1CDHoTgH7k2lXULzdvmklGt0WlTT0WVO3Ozxf_7RLCpoEBJzWZJ7HkrzMuQsZl0UwOC50WomTuxjknNswRhRZZgo2JDGZWOIDvPBATXtV13gLKIVhV4C_3uzfgEvr9bu9j8w/s228/2023-11-25%2021_37_36-Window.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="228" data-original-width="175" height="228" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5fRmw3t46qINOqcf_NqIhV7lMWFUY1SJVRg50N0pqXKF9tZt5dvO2rhyphenhyphen1CDHoTgH7k2lXULzdvmklGt0WlTT0WVO3Ozxf_7RLCpoEBJzWZJ7HkrzMuQsZl0UwOC50WomTuxjknNswRhRZZgo2JDGZWOIDvPBATXtV13gLKIVhV4C_3uzfgEvr9bu9j8w/s1600/2023-11-25%2021_37_36-Window.png" width="175" /></a></div><p></p><h2 style="text-align: justify;"><span style="font-family: arial; font-size: medium;"><span>Introduction</span><span><o:p></o:p></span></span></h2>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial; font-size: medium;"><span style="mso-bidi-language: AR-SA;">About six years ago, after
translating over three hundred <a name="_Hlk151838563"></a><a href="https://www.kotzkblog.com/2017/12/156-letters-from-baal-shem-tov-in.html"><span style="mso-bookmark: _Hlk151838563;">Kherson Letters</span><span style="mso-bookmark: _Hlk151838563;"></span></a><span style="mso-bookmark: _Hlk151838563;"></span> for the first time into English, I wrote a post </span><a href="https://www.kotzkblog.com/2017/08/kotzk-blog-137-why-of-cherson-geniza.html"><span style="mso-bidi-language: AR-SA;">Kotzk Blog: 137) WHY THE LETTERS OF THE CHERSON
GENIZA MAY NOT BE FORGERIES:</span></a><span style="mso-bidi-language: AR-SA;">
However, having researched the matter in more depth </span><span style="mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-bidi-language: AR-SA;"> I am no longer of that
view. This is why:<span></span></span></span></p><h2 style="text-align: justify;"><p class="MsoNormalCxSpFirst" style="margin-bottom: 10pt; mso-add-space: auto; mso-margin-top-alt: auto; mso-outline-level: 3; tab-stops: 35.45pt 42.55pt center 225.65pt right 451.3pt;"><span style="font-family: arial; font-size: medium;"><span style="font-weight: normal;">The </span><i style="font-weight: normal;">Kherson Geniza</i><span style="font-weight: normal;">
even though it is overwhelmingly accepted by scholars to be a forgery. The </span><i style="font-weight: normal;">Geniza</i><span style="font-weight: normal;">
</span><span style="font-weight: normal;">−</span><span style="font-weight: normal;"> and its
close relationship to the </span><i style="font-weight: normal;">Chassidic</i><span style="font-weight: normal;"> hagiographical biography of the Baal
Shem Tov as portrayed in </span><i style="font-weight: normal;">Shivchei haBesht</i><span style="font-weight: normal;"> </span><span style="font-weight: normal;">−</span><span style="font-weight: normal;"> is examined here in detail because it can be
viewed as a test case, demonstrating that large segments of </span><i style="font-weight: normal;">Chassidic</i><span style="font-weight: normal;">
literature were not averse to a tendentious and revisionist reconstruction of
its own history. I show that this recasting and adjustment of early </span><i style="font-weight: normal;">Chassidic</i><span style="font-weight: normal;">
history took place in a number of ways.</span></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">1) In one respect <a name="_Hlk151716500">the <i>Kherson Geniza</i> </a>favours
and promotes the hagiographical narrative of a particular sect of <i>Chassidim</i>,
namely the <i>Chabad</i> dynasty. The letters in the <i>Kherson</i> <i>Geniza </i>advance
the notion that R. Schneur Zalman of Liadi, the first <i>Chabad Rebbe</i>, was:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“the most authentic heir of the original
Hasidism of the founders” (Rapoport-Albert 1988:137). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">The <i>Kherson Geniza</i> does so by generally following the narratives
of <i>Shivchei haBesht</i> which was published by a student of R. Schneur
Zalman of Liadi in 1814.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn1" name="_ftnref1" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[1]</span></sup><!--[endif]--></sup></a> The <i>Geniza</i>
then offers an abundance of written testimonies as ‘evidence’ in the dramatic form of hundreds
of personal letters allegedly exchanged between the main characters involved in
the early <i>Chassidic</i> period. There is a distinct anomaly in the writing
style of the letters of the <i>Kherson Geniza</i> which is evident in the
opening and closing sections of these communications. Lineage, pedigree and
relationships, such as signing off the letter with expressions like <span dir="RTL" lang="HE" style="line-height: 150%;">רבך ומורך</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="line-height: 150%;"><span dir="LTR"></span><span dir="LTR"></span> </span> (<i>from</i> <i>your rabbi and</i>
<i>teacher</i>), <span dir="RTL" lang="HE" style="line-height: 150%;">חברי ובן גילי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> (<i>my friend and</i> <i>colleague</i>),<span style="line-height: 150%;"> </span><span dir="RTL" lang="HE" style="line-height: 150%;">תלמידי</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="line-height: 150%;"><span dir="LTR"></span><span dir="LTR"></span> </span><span style="line-height: 150%; mso-ascii-font-family: Arial; mso-ascii-theme-font: minor-bidi; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-hansi-font-family: Arial; mso-hansi-theme-font: minor-bidi;">(<i>my</i></span><i> student</i>) are overemphasised − compared to other letters
that we know are genuine. This indicates an apparent intention to demonstrate
authoritative lines of transmission. In a similar sense, the letters from the <i>Magid
of Mezeritch</i> refer to R. Shnuer Zalman of Liadi by the <i>sobriquet</i> <span dir="RTL" lang="HE" style="line-height: 150%;">זלמינא</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> (<i>Zalmina</i>)
implying a great sense of familiarity with the future leader of the movement. “<i>Zalmina</i>,”
however, was a nickname commonly used in regions of Ukraine but not in
Lithuania and Russia (Hilman 1953:242).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn2" name="_ftnref2" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[2]</span></sup><!--[endif]--></sup></a>
Thus, these letters seem determined to portray and ‘confirm’ the storyline as
presented in <i>Shivchei haBesht</i>: <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“From the point of view of the modern forgers
[of the <i>Kherson Geniza</i>]…the tales [in <i>Shivchei haBesht</i>]
represented the [actual] history of Hasidism…and it was this that they were
proposing to reinforce with documentation” <a name="_Hlk151634725"></a><a name="_Hlk151631206"></a>(Rapoport-Albert
1988:130 n.58).<a name="_ftnref8"></a><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn3" name="_ftnref3" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[3]</span></sup><!--[endif]--></sup></a> <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">As a general
observation, <i>Shivchei haBesht</i> is buttressed and completed by the
‘documentary evidence’ as found in the <i>Kherson Geniza</i> which favours the <i>Chabad</i>
narrative (Meir 2023-). <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-size: medium;"><span style="font-family: arial; font-weight: normal;">2) <a name="_Hlk152600802">In another respect, the <i>Kherson</i> <i>Geniza</i>
together with its ‘parent’ or ‘source’ literature of the <i>Shivchei haBesht</i>,
unequivocally dispel the question of <i>Sabbatian</i> influences on the <i>Chassidic</i>
movement.</a><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn4" name="_ftnref4" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[4]</span></sup><!--[endif]--></sup></a> If it can be shown that significant parts
of <i>Shivchei haBesht </i>are tendentious reconstructions of history and that
the <i>Kherson Geniza</i> is a forgery, we would have a stronger case
supporting the supposition that potential <i>Sabbatian</i> influences could
have easily been suppressed in various internal layers of subsequent <i>Chassidic</i>
written testimonies, records and hagiographies.</span><span style="font-family: arial; font-weight: normal; text-indent: 36pt;"> </span></span></p>
<p class="MsoNormalCxSpMiddle" style="margin-bottom: 10pt; mso-add-space: auto; mso-margin-top-alt: auto; mso-outline-level: 3; tab-stops: 35.45pt 42.55pt center 225.65pt right 451.3pt;"><span style="font-family: arial; font-size: medium;"><a name="_Toc152606269"><span style="line-height: 150%;">Background</span></a><span style="font-weight: normal; line-height: 150%;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">In 1918 rumours began
to spread about the origins and status of a large collection of <i>Chassidic</i> letters − allegedly
exchanged between the Baal Shem Tov, his students and his students’ students − that
was found in Kherson (Southern Ukraine), an area not generally known for
its <i>Chassidim</i>. This was during during the Russian Revolution
(1917-1923). A newspaper in Cracow reported that these letters were from the
private collection of the <i>Chassidic Rebbe</i>, R. Yisrael of <i>Ruzhin</i> (1796-1850),
who was arrested on a charge of murder in Kiev in 1838. His belongings and
writings were confiscated by the Russian police as he had no money (for bail).
When he was eventually released, the documents remained in the custody of the
police. These documents were moved from police archive to archive, eventually
making their way to Kherson in 1918 (Meir 2023-). The collection was
either sold by, or stolen from, the Kherson archive of the secret police. This collection
made its way to Odessa and parts were sold for large sums of money. The sellers
refused to <a name="_Hlk152683125">reveal how they attained the letters which
were all stamped with the official seal of the government, numbered, and signed
by an official (Schneerson 1975:11).</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">According to R. David Tzvi Hilman, the official stamps and markings in Russian were:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“used as proof of the authenticity of the
letters by those who ‘authorised’ them (<i>machshirim</i>), but these [proofs]
are simply misleading” (Hilman 1953:242).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn5" name="_ftnref5" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[5]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">The language is poor
and defective and could not have been written by anyone familiar with Russian.
It describes how the collection of Hebrew writings was confiscated to be
translated into Russian. Hilman questions why the collection would have been
sent from a large centre like Kiev to the much smaller Kherson for
investigation.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">In any case, with this exceptional new find, it was expected that the letters
would finally serve as documentary evidence concerning the early undocumented
period of the <i>Chassidic</i> movement. There were three distinct groups of
people extremely interested in these personal letters: <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 35.45pt; margin-right: 0cm; margin-top: 6.0pt; margin: 6pt 0cm 6pt 35.45pt; tab-stops: 35.45pt;"><span style="font-weight: normal; line-height: 150%;"><span style="font-family: arial; font-size: medium;">1) The first group was the mainstream <i>Chassidic</i> courts.
Needless to say, these documents, thought to have once been in the possession
of R. Yisrael of <i>Ruzhin</i>, garnered the attention of many <i>Chassidic
Rebbes</i>. These included the family of <i>Ruzhin</i> and the <i>Chassidim</i> of <i>Husiatyn </i>who
put forward claims for this collection of letters. Additionally, another rabbi,
R. Yosef Yitzchak Schneerson also expressed particular interest in this
collection. He was not yet a <i>Rebbe</i> because his father R.
Sholom Dovber Schneerson (known as the <i>Rebbe Rashab</i>) − the
fifth <i>Chabad Rebbe</i> − only passed away in 1920, a year and a half
after the manuscripts were discovered in 1918. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 35.45pt; margin-right: 0cm; margin-top: 6.0pt; margin: 6pt 0cm 6pt 35.45pt; tab-stops: 35.45pt;"><span style="font-weight: normal; line-height: 150%;"><span style="font-family: arial; font-size: medium;">2) The second group interested in this
collection of letters was the emergent ‘<i>Beshtian</i>’ <i>Chassidim</i>.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn6" name="_ftnref6" title=""><sup><!--[if !supportFootnotes]--><sup><span style="color: black; line-height: 150%;">[6]</span></sup><!--[endif]--></sup></a>
Besides the mainstream and traditional <i>Chassidic </i>courts, there was a
breakaway movement of <i>Chassidim</i> that also claimed ownership of the Baal
Shem Tov. These were <i>Chassidic</i> believers who did <i>not</i> want
to be led by a line of <i>Rebbes</i> and they were particularly active between
the two world wars They left their respective traditional <i>Chassidic</i> courts
and adopted the earlier model of the Baal Shem Tov and his circle. They wanted
to experience the ‘original’ form of <i>Chassidism</i> that may be
called ‘<i>Beshtian Chassidism</i>.’ In this spirit, these new <i>Chassidim</i> began
to publish books about the Baal Shem Tov and his ways − which in their view,
had soon become corrupted by the various official <i>Chassidic</i> courts
under the hegemony of the many <i>Rebbes</i>. The <i>Kotzker Rebbe</i> (d.
1859) had already been promoting the idea of the tyranny and corruption of the <i>Rebbes</i>,
many decades earlier (Heschel 1974:9).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 35.45pt; margin-right: 0cm; margin-top: 6.0pt; margin: 6pt 0cm 6pt 35.45pt; tab-stops: 35.45pt;"><span style="font-weight: normal; line-height: 150%;"><span style="font-family: arial; font-size: medium;">3) The third group comprised modern and secular
Jewish writers and thinkers. They too, were extremely keen to see the original
letters of the Baal Shem Tov. Martin Buber described how the Baal Shem Tov was
a great reformer of the Jewish world; how he came to do battle with the
fossilised rabbinic establishment and its laws; and how he tried to restore the
Jews to an intimate relationship with the Divine and return them to their
connection with nature. These often-secular romantic notions surrounding the
Baal Shem Tov were very common during this period, and they paralleled many
sentiments of the religious model of <i>Beshtian Chassidim.</i> Numerous
other authors like Micha Josef Berdichevsky (1865 –1921), Hillel
Zeitlin (1871–1942), and Shmuel Aba Horodezky (1871− 1957) wrote
about the Baal Shem Tov. All these writers saw the Baal Shem Tov as a great
religious reformer who was only to be defeated by the subsequent generations of
the <i>Chassidic Rebbes</i> who, as it were, reigned him in (Meir 2023-).
<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">This means that the
Baal Shem Tov did not just belong to the camp of traditional and <i>Beshtian</i> <i>Chassidism</i> but
to all people including modern writers. Against this backdrop, one begins to
understand the tremendous excitement that swept across all segments of the
Jewish world, when rumours circulated that genuine writings of the Baal Shem
Tov had been discovered. So many interested parties wanted to know just what
was hidden in this extraordinary find.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">A certain <i>Husiatyn</i> <i>Chassid</i> who lived close
to Kherson, by the name of Naftali Tzvi Shapira, a poor and itinerant
bookseller, obtained fragments of this collection which became known as the <i>Kherson
Geniza</i>, and began selling them. One text made its way to the writer and
poet, Chaim Nachman Bialik (1873-1934) who was living in Odessa. He published
it and declared it to be a wonderful find. But he also noted that there was
something suspicious about this text as if it had been touched by foreign hands
(Meir 2023-).</span><span style="font-family: arial; font-size: large; font-weight: normal; text-indent: 36pt;"> </span></p>
<p class="MsoNormalCxSpMiddle" style="margin-bottom: 10pt; mso-add-space: auto; mso-margin-top-alt: auto; mso-outline-level: 3; tab-stops: 35.45pt 42.55pt center 225.65pt right 451.3pt;"><span style="font-family: arial; font-size: medium;"><a name="_Toc152606270"><span style="line-height: 150%;">Chabad’s relationship to the <i>Kherson
Geniza</i></span></a><span style="font-weight: normal; line-height: 150%;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Also living in Odessa
at that time was a wealthy <i>Chabad Chasid</i>, Shmuel Gourarie, who
decided to purchase the entire collection of letters, and gift it to his <i>Rebbe</i>,
R. Sholom Dovber Schneerson.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn7" name="_ftnref7" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[7]</span></sup><!--[endif]--></sup></a> <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">At the same time, some tens of letters also reached the <i>Chassidim</i> of <i>Ruzhin,</i> and
in 1920, they began to publish these new findings in a series of booklets.
However, from the language of these texts that were published by the <i>Ruzhiner
Chassidim</i>, it soon became evident that although they appeared to be
relatively reasonable, they did not correspond appropriately to the era in
which they were supposedly produced. This anomaly aroused some suspicion (Meir
2023-).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">At this stage, the story takes on a significant turn. When the texts
that were gifted to <i>Chabad</i> − and there were many hundreds of
them – eventually became known, they appeared to be much more
polished in terms of grammar and were more time-appropriate. They still aroused
suspicion but not to the extent as the earlier <i>Ruzhiner</i> texts. This was
surprising because both sets of texts had come from the <i>same source</i>. It
appeared as though the <i>Chabad</i> texts had been ‘improved’ in the interim.
If this was the case, the letters may have been forged twice, or forged once
and then enhanced again (Meir 2023-). <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Perhaps the first forger was Naftali Tzvi Shapira, the poor bookseller
from Odessa. Perhaps they were forged again or at least ‘corrected’ and
‘enhanced’ while in the custody of <i>Chabad</i>. Referring to the letters of
the <i>Kherson Geniza</i>, Maya <a name="_Hlk152152491">Balakirsky Katz </a>is
convinced that the:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“Hasidic leader R. Yosef Yitzḥak Schneersohn
(1880–1950) falsified documents…to retroactively create authoritative source
material for early Hasidism” (Balakirsky Katz 2019:179).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">This might explain why
the collection in the hands of <i>Chabad</i> appeared more polished
and accurate compared to the smaller collection acquired by the <i>Ruzhiner
Chassidim</i>. Either way, between 1935 and 1938, while living in Warsaw, R.
Yosef Yitzchak Schneerson published over three hundred of the many other
letters he had in his possession that originated in the <i>Kherson Geniza</i>. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Earlier, in 1922, Avraham Schwadron (1878-1957), one of the founders of
the Israel National Library in Jerusalem, sent samples of the fibres of the
paper on which the letters were written to Vienna for testing. The results
showed that they could not have been written before 1846. This was some years
after R. Yisrael of Ruzhin was arrested in 1838, so he could not have owned the
collection. R. Yosef Yitzchak <a name="_Hlk152153023">Schneerson</a> responded
six years later through his secretary that the letters were not all autographs
but copies of the ‘originals’ (Hilman 1953:241). R. Yosef Yitzchak Schneerson then
doubled down and began to promote the <i>Kherson Geniza</i> even more. He went
so far as to turn them into primary sources for actual <i>Chassidic</i> historiography
(Meir 2923-).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">It soon became evident that this was one of the greatest forgeries in the
history of <i>Chassidism</i>. Jonatan Meir (2023-) believes this to be an
example of one of the most unprofessional attempts at textual fraud ever
because hardly<i> </i>a single letter is perfectly accurate in terms of
dates, and characters. According to R. David Tzvi Hilman, who had worked with
and published original and genuine letters of the early <i>Chassidic Rebbes</i>,
the <i>Kherson Geniza</i> was an outright forgery: <o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE" style="line-height: 150%;">הזייפן לא הצליח במלאכתו, עד שרובם של
המכתבים הם מזוייפים מתוכם</span><i><span style="line-height: 150%;"><o:p></o:p></span></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“The forger [not only] did not succeed in his
technical forging work, but [as is evident in] most of the letters, even the very
content was false” (Hilman 1953:240).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Some individuals who
had passed away and were separated by a hundred years are depicted as writing
to each other. In one instance R. David Tzvi Hilman writes:<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="margin-bottom: 0cm; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt 0cm; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE" style="line-height: 150%;">הזייפן
מחיה מתים</span><i><span style="line-height: 150%;"><o:p></o:p></span></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 0cm; margin: 0cm 43.2pt 6pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;"> “the forger has brought the
individual back to life again” (Hilman 1953:270).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Meir (2023-) insists
that any historian would immediately recognise that the texts are fraudulent. <a name="_Hlk152092619">Ada </a><a name="_Hlk151656961">Rapoport-Albert </a>claims that:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“[T]he documents are likely to have been
produced not long before their discovery [in 1918]” (Rapoport-Albert
(1988:130).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn8" name="_ftnref8" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[8]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">According to Meir
Balaban (1935:320), the letters in the <i>Kherson Geniza</i> are <a name="_Hlk152748183"><span dir="RTL" lang="HE" style="line-height: 150%;">זיופים גלויים </span></a><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="line-height: 150%;"><span dir="LTR"></span><span dir="LTR"></span> </span>(<i>open forgeries</i>)
and were produced just
after 1914.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn9" name="_ftnref9" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[9]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">In 1931, the historian, Simon Dubnow (1860-1941) published a book on the
history of the <i>Chassidic</i> movement. He showed that the <i>Kherson
Geniza</i> letters were indeed fake. The interesting thing is that Dubnow and
other historians had not been able to see the entire collection of manuscripts
except for a few fragments. The bulk of the letters were held by the <i>Chassidim</i>,
because when Dubnow published his book in 1931, <i>Chabad</i> had not
yet published the letters in <i>haTamim</i>. Nevertheless, Dubnow was able to
make his determination on just a few samples from the collection.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Meir maintains that notwithstanding their fraudulent nature, the
collection of letters is most engaging and impressive. There is no question
that the first forger wanted remuneration and worked on the assumption
that <i>Chassidic</i> courts like <i>Ruzhin</i> and <i>Chabad</i> would
pay large sums of money for these letters. This is exactly what transpired.
There is also no question that the original forger was exceptionally talented
and creative. He had extensive albeit sometimes distorted knowledge of the
period. However, he knew exactly which types of texts and ideas would be most
sought-after and desired by <i>Chassidim</i> – and he produced
results that corresponded to those needs (Meir 2923-). <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">The story takes on another significant and surprising turn. Years later,
in 1954, the seventh and last <i>Chabad Rebbe</i>, R. Menachem Mendel
Schneerson, produces a letter supporting the absolute authenticity of the <i>Kherson
Geniza</i>. He acknowledges some of these discrepancies we have pointed out but
uses them as arguments in favour of their legitimacy:<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE">מזייף הרוצה לזייף ולמכור
אח״ך את המכתבים לאחד מבתי האדמו״רים, היינו לאלו שיש להם ידיעה בקורות ימי
החסידות ותורתה הרי בודאי ידייק ויגיה כמה פעמים, כיון שיחשוש שאים ימצאו טעויות
כאלו יגלה קלונו ברבים ויפסיד את כל העסק שלו. ולכן מציאות הטעויות הנ״ל (לאחר
שננכה מהם הטעיות שנתוספו ע״ד הבחור הזעצער של ״התמים״) הן אדרבה הוכחה שהמכ׳ לא
נכתבו ע״י מזייף</span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“A forger, however, who would want to sell
the writing to a Chassidic court where they have knowledge of Chassidic
history, would have made the effort to ensure there were no mistakes as this
would reveal the fact that the writing was a forgery. So, the existence of
mistakes <a name="_Hlk151628192">(after dismissing the additional mistakes
incurred by the youth who acted as the typesetter) </a>actually proves
their authenticity” (<a name="_Hlk151630364">Schneerson, <i>Igrot Kodesh</i></a>,
vol. 8, 1998:249).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn10" name="_ftnref10" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[10]</span></sup><!--[endif]--></sup></a><u><span style="color: #0563c1; mso-themecolor: hyperlink;"><o:p></o:p></span></u></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Many of the letters in
the <i>Kherson Geniza</i> were clearly not autographs but copied from the supposed
‘original’ letters which are no longer extant. R. Menachem Mendel Schneerson
probably based himself on R. Sholom Dovber Schneerson, the fifth <i>Rebbe</i> of <i>Chabad</i> who,
as mentioned, had been gifted the collection just before his passing in 1920,
and who had made the same point. Testimony exists that R. Sholom Dovber Schneerson
examined the manuscripts. He detected a foreign element in the letters but
generally accepted their authenticity while aware that they were copies and not
the original letters. R. Sholom Dovber Schneerson writes:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“all the writings and letters are only copies
of the original autographs but their contents are authentic. Even if they
should be found to contradict some points of fact, this is insignificant in
relation to their remarkable contents, and must be the result of errors by the
copyists" (Schneerson, <i>haTamim</i>, vol.1, 1975:11-12).<a name="_ftnref5"></a><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn11" name="_ftnref11" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[11]</span></sup><!--[endif]--></sup></a> <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">On the other hand, Hilman
(1953:242) points out that − based on testimony from those who saw the
early collection of the letters − the overall appearance of the letters did not
look like copies. Instead, they were presented as older, genuine and original
letters, and not as copies. A copier would have no business to make the letters
look old and worn.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Nevertheless, R. Menachem Mendel Schneerson continues to provide
statistical evidence to bolster his approbation of the copied letters:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“The
major argument of those who doubt the authenticity of these letters is that the
dates<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn12" name="_ftnref12" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[12]</span></sup><!--[endif]--></sup></a> do
not correspond appropriately. Anyone who has ever worked on copying and editing
will know that mistakes are likely to occur in about five per cent of the work.
This is especially the case where one copies in haste” (Schneerson, <i>haTamim</i>, vol.1, 1975:11-12).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn13" name="_ftnref13" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[13]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">This is difficult to
understand because, as we shall see, there appear to be major and significant
historical inconsistencies over and above just dates that do not correspond. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">There are some very
unusual entries in these letters. Most of these letters are relatively short
and the grammar is incorrect. The writing does not correspond to the style of
language used by <i>Chassidim</i> in the time of the Baal Shem Tov.
Additionally, family names like Rappoport and Horowitz are commonly used in the
<i>Kherson Geniza</i>, even though family names were not customary during those
times (Hilman 1953:242).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn14" name="_ftnref14" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[14]</span></sup><!--[endif]--></sup></a> <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">The Baal Shem Tov’s nature and character are also depicted very
differently in the letters from the way he had generally been portrayed until
that time. Before the publication of the letters in <i>haTamim</i> in
1935, there existed only two or three letters of the Baal Shem Tov, but now
there were about seventy. In the published letters in <i>haTamim</i>, the Baal
Shem Tov is generally presented as a scholar of <i>Halacha</i><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn15" name="_ftnref15" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[15]</span></sup><!--[endif]--></sup></a> who
commands a thorough knowledge of the law. He is depicted as corresponding in
writing to the leading rabbis of his time on matters of <i>Halacha</i>.
This is in sharp contradistinction to the romanticised notion as propounded by
the more secular writers. In the <i>Kherson Geniza</i>, the Baal Shem Tov
doesn’t suddenly emerge from a vague background because the figure of his
alleged teacher, R. Adam Baal Shem, writes to him and hands over secret
writings. Thus, from the outset, the Baal Shem Tov is portrayed as being part
of a structured and organised continuum. He is also associated with, and leads,
a group of thirty-six hidden <i>Tzadikim</i> (<i>righteous men</i>).
The letters convey repeated calls from R. Adam Baal Shem for the Baal Shem Tov
to reveal himself and begin to openly manage and lead the new <i>Chassidic</i> movement
(Meir 2923-).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">R. Yosef Yitzchak Schneerson clearly uses the <i>Kherson Geniza</i> as
an absolute basis for, and source of, historical facts. He writes, for example,
about details of the group of hidden <i>Tzadikim</i>:<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE">הצדיקים הנסתרים (אשר שמות
איזה מהם אנו מוצאים בהגליונות והמכתבים של הגניזה שנתגלתה זה לא כבר, כמו ר׳
מרדכי, ר׳ קהת ועוד)</span><i><o:p></o:p></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“[Regarding] the hidden Tzadikim (some of
whose names we find in the sheets and letters of the [Kherson] Geniza, [and]
these [individuals] were not yet known to us [before the discovery of the
Geniza], like R. Mordechai, R. Kehat and others)” (Schneerson, <i>haTamim</i>, vol.1,
1975:138).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn16" name="_ftnref16" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[16]</span></sup><!--[endif]--></sup></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Significantly, this
idea that the Baal Shem Tov was part of a well-structured organisation of
hidden <i>Tzadikim</i>:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“does not occur in the hagiographical or any
other Hasidic sources, but makes its first appearance in the Kherson material”
(Rapoport-Albert 1988:142).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">This structural imagery,
peculiar to the <i>Kherson Geniza</i>, creates a backdrop of organisation and
authority in the early <i>Chassidic</i> movement, and challenges the idea of the
Baal Shem Tov as a free-wandering mystic, alone in the forests and mountains.
It emerges, now, through the <i>Kherson Geniza</i>, that the Baal Shem Tov
immediately formulates and controls a vibrant movement. Continuing in this
manner, the letters describe how towards the end of his days, the Baal Shem Tov
hands over the organisational reins of leadership to the <i><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">Magid of Mezeritch</span></i><span style="line-height: 150%;"> </span>who in turn transfers the leadership to R. Shneur Zalman of Liadi, the
first <i>Rebbe</i> of <i>Chabad</i>:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“[T]he Kherson material often appears to
reflect a peculiarly HaBaD perspective on the early history of Hasidism, and to
serve HaBaD interests” (Rapoport-Albert 1988:137).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">The letters depict the
Baal Shem Tov as a more contemporary rabbi, not living in the eighteenth
century − but rather conducting himself along the lines of the
thought and behaviour of rabbis of the nineteenth and twentieth centuries (Meir
2023-).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Some of the letters seem to exhibit anachronistic <i>Chabad/Chassidc</i>
innuendos. In one letter, reference is made to the Baal Shem Tov travelling the
night after <i>Shabbat</i>, still dressed in his special<span dir="RTL" lang="HE" style="line-height: 150%;">בגדי
שבת </span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="line-height: 150%;"><span dir="LTR"></span><span dir="LTR"></span> </span><span lang="HE" style="line-height: 150%; mso-ascii-font-family: Arial; mso-ascii-theme-font: minor-bidi; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-hansi-font-family: Arial; mso-hansi-theme-font: minor-bidi;"> </span>(<i>Shabbat garments</i>) and his <span dir="RTL" lang="HE" style="line-height: 150%;">הטיליג העליון</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span>
</span>(<i>overcoat</i>) (Schneerson, <i>haTamim</i>,
vol.1, 1975:16).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn17" name="_ftnref17" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[17]</span></sup><!--[endif]--></sup></a> This may just be a benign reference to smart Sabbath
clothes but, in later <i>Chassidic</i> culture and custom, special garments
like the long flowing frock coat or <i>Kapota</i> became recognisable as
specific <i>Chassidic</i> attire. Wearing a <i>Kapota</i> after <i>Shabbat</i> on
Saturday nights remains a distinctly <i>Chabad</i> <i>Chassidic</i> custom to
this day. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Another letter mentions that the <i>Magid of Mezeritch</i> sent the
girdle belonging to the Baal Shem Tov to R. Kehat who was ill, as a healing
amulet. <span dir="RTL" lang="HE" style="line-height: 150%;">אני שלחתי לו אבנט אחד מאבנטי
אדו״מו״ר לשמירה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> (<i>I
sent him one of your girdles (gartel) as protection</i>) (Schneerson, <i>haTamim</i>,
vol.2, 1975:560).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn18" name="_ftnref18" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[18]</span></sup><!--[endif]--></sup></a>
Wearing the special long girdle or belt (<i>gartel</i>) belonging to a holy man
or <i>Rebbe</i> is considered to have protective qualities. Although not only <i>Chassidim</i>
wear belts, the <i>Chassidic</i> <i>gartel</i> is a distinctly symbolic and
recognisable mark of the movement.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">In another example, the Baal Shem Tov writes to his daughter Adel
informing her that <span dir="RTL" lang="HE" style="line-height: 150%;">שכחתי את האבנט המשי של שבת קודש</span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 150%;"><span dir="LTR"></span><span dir="LTR"></span> (</span><i>I have forgotten my Shabbat silk girdle [gartel]</i>) (Schneerson, <i>haTamim</i>, vol.1,
1975:345)<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn19" name="_ftnref19" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[19]</span></sup><!--[endif]--></sup></a> and
requests that she send it to him. Silk frock coats and <i>gartels</i> were to become
important markers in the later <i>Chassidic</i> movement. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">The last <i>Chabad Rebbe</i>, R. Menachem Mendel Schneerson writes:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt 0cm; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“In general, the conduct
[of <i>Chassidei Chabad</i>] should be distinctive, and this should
express itself in the fact that on Shabbat and Festivals, one wears a
silk <i>kapota</i> [<span dir="RTL" lang="HE" style="line-height: 150%;">זיידענע
זופיצעס</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>]…<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="margin-bottom: 0cm; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 0cm; margin: 0cm 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE" style="line-height: 150%;">שבגדי שבת
ויו״ט צריכים להיות של משי</span><i><span style="line-height: 150%;"><o:p></o:p></span></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 0cm; margin: 0cm 43.2pt 6pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">…The special<span style="line-height: 150%; mso-ascii-font-family: Arial; mso-ascii-theme-font: minor-bidi; mso-bidi-font-size: 12.0pt; mso-bidi-font-style: italic; mso-hansi-font-family: Arial; mso-hansi-theme-font: minor-bidi;"> </span>Shabbat garments [<span dir="RTL" lang="HE" style="line-height: 150%;">בגדי שבת</span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 150%;"><span dir="LTR"></span><span dir="LTR"></span>]</span><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn20" name="_ftnref20" title=""><sup><span style="line-height: 150%; mso-ascii-font-family: Arial; mso-ascii-theme-font: minor-bidi; mso-bidi-font-size: 12.0pt; mso-bidi-font-style: italic; mso-hansi-font-family: Arial; mso-hansi-theme-font: minor-bidi;"><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[20]</span></sup><!--[endif]--></span></sup></a><span style="line-height: 150%;"> </span><span style="line-height: 150%; mso-ascii-font-family: Arial; mso-ascii-theme-font: minor-bidi; mso-bidi-font-size: 12.0pt; mso-bidi-font-style: italic; mso-hansi-font-family: Arial; mso-hansi-theme-font: minor-bidi;">should be made out of silk”</span> (Schneerson, <i>Torat Menachem</i>, 1950,
vol. 1, 53).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn21" name="_ftnref21" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[21]</span></sup><!--[endif]--></sup></a> <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Besides these apparent
and anachronistic <i>Chabad/Chassidic</i> innuendos, a more pressing issue is
the historicity of Baal Shem Tov’s alleged participation in the debates with
the <i>Frankists</i>.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn22" name="_ftnref22" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[22]</span></sup><!--[endif]--></sup></a> The
ferocious deliberation by historians and theologians over the Baal Shem Tov’s
opposition or association with <i>Sabbatianism</i> is swiftly dealt
with in the letters. In the <i>Kherson Geniza</i>, there is no discussion
whatsoever. He is unequivocally opposed to <i>Sabbatianism</i> and he
excommunicates the <i>Frankists</i> in the famous debates of Kamenetz-Podolsk
(1757) and Levov (1759) − although there is no historical evidence of his
participation in the debates. Regarding the way the <i>Frankist</i> debates
are depicted in the <i>Kherson Geniza</i>:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“This apparent corroboration of what had been
established as a false report, and its ill-informed embellishment, so that a
victory is announced when in reality the outcome was defeat, was in fact one of
the first Kherson documents which aroused the suspicion of scholars and led to
their exposure as forgeries” (Rapoport-Albert 1988:133).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Far from a victory,
the historical defeat at the debate in Kamanetz-Podolsk, for example, was a
terrible blow to the Jews:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“Bishop Dembowski ruled in favour of the <i>Sabbatians</i>
and cartloads of <i>Talmudic</i> books were confiscated from Jewish homes in
Kamenetz, Lvov, Brody, Zolkiew and burned in the marketplace of
Kamenetz-Podolsk and hundreds of Jews converted to Catholicism (Doktór
2015:396-411).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Kamanetz-Podolsk was
no glorious victory. The debate in Levov was no better either because, after
that debate, Jacob Frank claimed that five thousand of his followers were ready
for conversion to Christianity (Scholem 1987:296).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Notwithstanding, R. Yosef Yitzchak Schneerson persists in defending the
historicity of the alleged participation of the Baal Shem Tov in these
‘victorious’ debates, citing the <i>Kherson</i> <i>Geniza</i> as historical
evidence. He writes:<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE">מורנו הבעש״ט ערך כמה
ויכוחים עם הפרנקיסטי׳ עד אשר נצחם - כמבואר בארוכה בכתבי הגניזה הנ״ל - והנצחון
הזה גרם לשנאה כבושה מצד הפרנקיסטים אל מורנו הבעש״ט ותלמידיו </span><i><o:p></o:p></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“Our master the Baal Shem Tov presided over a
number of disputations with the Frankists until he defeated them – as is explained at length in the writings of the
aforementioned [<i>Kherson] Genizah</i>” –
and this victory triggered pent-up hatred from the Frankists towards the Baal
Shem Tov and his students (Schneerson, <i>haTamim</i>, vol.1, 1975:139).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn23" name="_ftnref23" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[23]</span></sup><!--[endif]--></sup></a> <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">This way, difficult
historical questions and missing information are all resolved by the ‘evidence’
exhibited within these letters. These observations and discrepancies were
widely noted long before the letters were eventually published by R. Yosef
Yitzchak Schneerson in 1935. Yet, surprisingly, while aware of the allegations
of forgery, R. Yosef Yitzchak Schneerson still went ahead and published a large
section of the letters in <i>haTamim</i>, and he even included an
Introduction.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Meir (2023-) suggests that the only way to understand this conundrum is
by considering the context and <i>Sitz im Leben</i> of those times.
While R. Yosef Yitzchak Schneerson was living in Warsaw, many of his followers
were still in Russia undergoing hardships. The <i>Chabad</i> community was
fractured and he needed to create a new and inspiring forum for the refugees. This was a very difficult time because
back in Russia:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“the Jewish ‘sections’ of the propaganda department of the Russian
Communist Party were engaged in the systematic eradication of all national and
religious institutions of Jewish life: community councils, synagogues,
religious academies and schools, ritual baths, ritual slaughter houses and
butchers, Hebrew libraries and books were being liquidated with the help of the
internal security forces” (Rapoport-Albert 1988:145).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">R. Yosef Yitzchak Schneerson responded boldly to these
challenges. He conducted: <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“an underground operation, sending out secret emissaries - rabbis,
teachers, ritual slaughterers, and other specialists in Jewish lore - as well
as material resources to Jewish settlements which had been cut off and were
becoming estranged from their tradition” (Rapoport-Albert 1988:145).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">It seems that he began to view the early <i>Chassidic</i> movement
as a reflection of his own religious activism and organisational acumen. In
1930, R. Yosef Yitzchak Schneerson wrote:<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE">מאז ומקדם תפסו ההסתדרות
והתעמולה מקום חשוב מאד במחנה החסידים, ועוד טרם שנתגלה מורנו הבעש״ט נ״ע, בהיותו
עוד בהסתר, הי׳ הוא וחבריו הצדיקים הנסתרים...מסודרים בהסתדרות חזקה וקבעו להם
מרכזים במקומות שונים וכל אחד מהם הי׳ עובד במרכז שלו, ומזמן לזמן היו שולחים
הרצאות מפורטות להמרכז שאצל מורנו הבעש״ט נ״ע</span><span dir="LTR"></span><span dir="LTR"></span><i><span dir="LTR"></span><span dir="LTR"></span>.<o:p></o:p></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“Since its very inception, the notion of order and propaganda has
played a most primary role within the Chassidic camp. Even before our master
the Baal Shem Tov was revealed, while he was still in hiding, he and his
colleagues, the hidden Tzadikim…were managed with intense organisation. They
established centres in various places and each would run their own centres. At
regular intervals, they would send detailed reports to the [main] centre of the
Baal Shem Tov” (Schneerson, <i>haTamim</i>, vol.1, 1975:138).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn24" name="_ftnref24" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[24]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Anyone even vaguely familiar with the <i>Chabad</i> movement
today would immediately recognise this familiar archetype of structure,
marketing and the dispatching of global emissaries who report regularly to the centralised
authority. The use of language and the description of the ‘original’ <i>Chassidic</i>
organogram does appear anachronistic as if the Baal Shem Tov was living in, and
adopting the strategies of, the later generations of <i>Chabad Rebbes</i>.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">There is a certain irony to R.
Yosef Yitzchak Schneerson’s unshakable promotion of this <i>Chassidic</i> version
of history because, in 1814 when <i>Shivchei haBest</i> was first
published, its author apologised to its audience for the ahistorical and
legendary style of the book. However, just over a century later, R. Yosef
Yitzchak Schneerson was promoting the historicity of the <i>Kherson Geniza</i>
which was supporting the very narratives in <i>Shivchei haBesht</i>:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“in the second decade of the nineteenth century, the author of Shivkhey
ha-Besht still needed to apologize for writing apparently ‘meaningless
narratives’ or ‘histories,’ and to derive the legitimacy of this medium from
the value of edification which it promoted…[yet] by the first half of the
twentieth century the Admor Joseph Isaac could take for granted the full
legitimacy of the historiographical medium [of the Kherson Geniza]”
(Rapoport-Albert 1988:153).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn25" name="_ftnref25" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[25]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">R. Yosef Yitzchak
Schneerson, however, only published one photocopy of the actual letters while
all the others were printed versions. Some of the <i>Geniza</i> writings were
produced on parchment and others on paper. In his Introduction to the first edition
of <i>haTamim</i> in 1935, he writes that the <i>Geniza</i> did not
only comprise letters but also personal items belonging to the authors, including
the Baal Shem Tov’s pipe, his walking stick and his private collection of books
(Schneerson 1975:11). This creates the impression that the entire body of the <i>Kherson
Geniza</i> findings is authentic.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Meir (2023-) tries to understand the motivation behind R. Yosef Yitzchak
Schneerson’s intense desire to promote the <i>Kherson Geniza</i> against the
flow of scholarship that overwhelmingly pronounced its fraudulent origins and
content. R. Yosef Yitzchak Schneerson is known for his dedication to building
and strengthening the <i>Chabad</i> movement during difficult times, but
also had aspirations to be a writer. Had he not been involved in the leadership
of his movement; he may have become one of the great Hebrew and Yiddish
writers. He had lived in Warsaw which was the centre of Jewish literature. He
loved literature, writing and history, particularly <i>Chabad</i> history.
He collected oral accounts from older <i>Chabad Chassidim</i> and
recorded them in his diary:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“[M]any of his publications were in the
historiographical genre, a genre in which none of his HaBaD or general Hasidic
predecessors had ever expressed [themselves]” (Rapoport-Albert 1988:139-40).<a name="_ftnref9"></a><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn26" name="_ftnref26" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[26]</span></sup><!--[endif]--></sup></a> <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Meir (2023-) points
out that, in effect, R. Yosef Yitzchak Schneerson had created a
masterpiece of hagiography comprising a particular narrative of <i>Chassidic</i> history
through the idiom of the <i>Kherson Geniza</i>. He could easily have placed the
collection of letters in his private collection, but it seems that he doubled
down, and between 1935 and 1938, he chose to publish them in his <i>haTamim</i> journal.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“It could, had he so wished, have been
suppressed and quickly forgotten. The Admor Joseph Isaac elected to risk
discredit by association with the Kherson Genizah because he clearly recognized
its immense value to his novel historiographical enterprise” (Rapoport-Albert
1988:139).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">In <a name="_Hlk151553886">R. Yosef Yitzchak</a> Schneerson’s narrative, the Baal
Shem Tov is no longer a reformer. He is no longer a simple wandering mystic. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“This historiography developed as…a reaction
against…the Jewish Enlightenment of the eighteenth and early nineteenth
centuries” (Rapoport-Albert 1988:130).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">The Baal Shem Tov is
now a master of <i>Halacha</i> and his leadership style coincides
with, and was reflected in, the style of R. Schneur Zalman of Liadi and the
later <i>Chabad Rebbes</i>. R. Yosef Yitzchak Schneerson offered a powerful
counter-narrative. This would have served to challenge the three narratives
of: <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">1) the mainstream <i>Chassidic </i>movements;<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">2) the style of ‘<i>Beshtian Chassidism</i>’ active
between the two world wars which longed for a <i>Chassidic</i> ‘renaissance’
and a return to a purer <i>Chassidism</i>, without the need for the
structure of the <i>Rebbes</i>, and; <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">3) the modern writers’ fascination with the romanticism and freedom of
the Baal Shem Tov.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">R. Yosef Yitzchak Schneerson showed the fractured <i>Chabad</i>
community reeling from the hardships in Russia and grappling with integration
into the new world, just how important traditionalism, structure, <i>Halacha</i> and
the <i>Chassidic</i> organogram were. To this end, one may assume
that it didn’t matter to him whether the texts were forgeries or not. He was
restoring the honour of the Baal Shem Tov. He was also rescuing the Baal
Shem Tov from the three hegemonies of <i>mainstream Chassidim</i>, the
‘<i>renaissance</i>’ Chassidim, and the <i>enlightened writers</i>. He
used the <i>Kherson Geniza</i> for his theological and literary goals while
simultaneously regaining and maintaining ownership of the ‘historical’ Baal
Shem Tov narrative (Meir 2023-).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Eventually, R. Yosef Yitzchak Schneerson arrived in New York in 1940 and
– perhaps
quite tellingly after he transitioned to a new and more historically critical
environment − he hardly mentioned the <i>Kherson Geniza</i>, which accompanied him to
the United States, again. The <i>Khesron Geniza</i> had now assumed a backstage
position. That is, until 1954.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn27" name="_ftnref27" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[27]</span></sup><!--[endif]--></sup></a> In
that year, the last <i>Chabad</i> <i>Rebbe</i>, <a name="_Hlk151554841">R. Menachem Mendel </a>Schneerson, suddenly wrote a
sharp defence of the <i>Kherson Geniza</i> in support of his father-in-law R.
Yosef Yitzchak Schneerson who had passed away in 1950. R. Menachem Mendel Schneerson
committed himself to officially endorsing the authenticity and historicity of
the <i>Kherson Geniza</i>. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">This formal approbation in 1954 was not without context. R. Menachem
Mendel Schneerson issued this statement of approval because, in the previous
year 1953,<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn28" name="_ftnref28" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[28]</span></sup><!--[endif]--></sup></a> R. David Tzvi Hilman had just published a
book<a name="_ftnref13"> entitled,</a> <i>Igrot Baal haTanya uVenei Doro</i>,<i> </i>containing
the genuine letters of R. Shneur Zalman of Liadi. The <a name="_Hlk152058790">letters
of the <i>Kherson Geniza</i></a>, however, were blatantly excluded from this
collection because R. David Tzvi Hilman was convinced of the fraudulent nature
of these letters.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Perhaps alluding to this, R. <a name="_Hlk152595495">David Tzvi </a>Hilman
writes in the Introduction to his anthology:<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE" style="line-height: 150%;">לא הבאתי השערות או שמועות שבעל פה וכד׳
שאין להן עדות ברורה</span><i><span style="line-height: 150%;"><o:p></o:p></span></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 0cm; margin: 0cm 43.2pt 6pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“I have not included oral assumptions or
rumours and suchlike, all of which have no clear evidence” (Hilman 1953:3).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn29" name="_ftnref29" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[29]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">Being familiar with
the genuine writing style of the early <i>Chassidic Rebbes</i>, he soon concluded
that:<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE" style="line-height: 150%;">כל מכתבי הגנידה שראו את אור הדפוס הנם
מזויפים</span><i><span style="line-height: 150%;"><o:p></o:p></span></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“all the letters of the [Kherson] Geniza that were published, are
forgeries” (Hilman 1953:240).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn30" name="_ftnref30" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[30]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">He goes so far as to state
that:<o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto; text-align: right;"><span style="font-family: arial; font-size: medium; font-weight: normal;"><span dir="RTL" lang="HE" style="line-height: 150%;">ורבים הוטעו להאמין באמיתותם של מכתבים
אלו</span><i><span style="line-height: 150%;"><o:p></o:p></span></i></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“many were deceived into believing in the authenticity of these
letters” (Hilman 1953:241).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftn31" name="_ftnref31" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[31]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">This created a
tremendous scandal in <i>Chabad</i> and R. Menachem Mendel Schneerson
chose to defend the absolute authenticity of the <i>Kherson Geniza</i>. Meir
(2023-) doubts that the last two <i>Chabad Rebbes</i> personally
believed in the authenticity of the <i>Geniza</i> because he maintains that not
one historian or scholar believes in the authenticity of this <i>Geniza</i>. It
must be noted that not all sects of <i>Chassidim</i> unanimously
accepted the authenticity of the <i>Kherson</i> <i>Geniza </i>either:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 43.2pt; margin-right: 43.2pt; margin-top: 6.0pt; margin: 6pt 43.2pt; mso-hyphenate: auto;"><span style="font-family: arial; font-size: medium; font-weight: normal;">“A number of Hasidic leaders were quick to
dissociate themselves from the discredited Genizah while others continued to
endorse it as authentic; in scholarly circles the condemnation of the letters
as forgeries has become virtually universal” <a name="_Hlk151623904">(Rapoport-Albert
1988:129).</a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial; font-size: medium; font-weight: normal;">The leadership
of <i>Chabad</i>, however, did (at least publicly) promote the <i>Geniza</i>
as an authentic repository of genuine and vital <i>Chassidic</i> manuscripts.
The problem was that there were no good options for them. There was no way to
deny the existence of the <i>Geniza</i>. Sections of them had been published in
1935 and the rest were located in the <i>Chabad</i> Library.
Within <i>Chabad</i> circles, there remains some tension over the
matter of the <i>Geniza</i> to this day, although the officially published and
popular works on <i>Chassidic</i> history follow the narrative of the
<i>Geniza</i> Letters which serve as authoritative historical sources.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">In any event, the much larger bulk of the <i>Kherson Geniza</i>, which
was not published in <i>haTamim</i>, remains housed in the <i>Chabad</i> Library.
However, this collection of letters is inaccessible to the public, let alone
researchers who might want to revisit the matter and put an end to the
controversy, whatever the outcome. Our knowledge of history today (for the
copied letters) coupled with modern technology (for the original autograph
letters) would hastily resolve the issue once and for all.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium; font-weight: normal;">Meir (2023-) concludes that even were it to be established beyond a
shadow of a doubt that the letters in the <i>Kherson Geniza</i> are forgeries,
there would still be great literary and theological value in their study, as
they have taken upon a life of their own. In the meantime, this vast literature
remains under lock and key, awaiting its redemption. Having translated into
English the more than 300 published letters of the <i>Kherson Geniza</i>,
I would have loved to continue and translate the rest of this fascinating
unpublished collection. I have twice requested permission to view the other
letters but to no avail.<o:p></o:p></span></p>
<div><!--[if !supportFootnotes]--><span style="font-family: arial; font-size: small; font-weight: normal;"><br clear="all" />
</span><hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></a> It must be noted, however, that Rapoport-Albert
(1988:138) does not entirely endorse this position, because “<i>it is difficult
to discern a particular HaBaD [Chabad] bias in the In Praise of the Baal Shem
Tov [Shivchei haBesht]…even though the printer of the first edition was a
follower of the leader of the HaBaD school, R. Shneur Zalman of Liady</i>.”
Square brackets are mine. Nevertheless, Rapoport-Albert (1988:137) does generally
agree that the <i>Kherson Geniza</i> does “<i>reflect a peculiarly HaBaD
perspective on the early history of Hasidism,</i>” and this early period is our
concern here.<o:p></o:p></span></p>
</div>
<div id="ftn2">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></a> Nicknames, like <span dir="RTL" lang="HE">אברהמיני</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>, <span dir="RTL" lang="HE">זושע</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> and <span dir="RTL" lang="HE">בעריניא</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span>are commonly used throughout the <i>Kherson Geniza</i>,
although Hilman (1953:242) points out that in reality the <i>Rebbes</i>
generally addressed their interlocutors by their formal names. <o:p></o:p></span></p>
</div>
<div id="ftn3">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></a> Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn4">
<p class="MsoFootnoteText"><span style="font-size: medium;"><span style="font-family: arial; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></a> <i>Shivchei haBesht</i> emphasises how opposed the
Baal Shem Tov was to <i>Sabbatianism</i> by recording that “<i>it was decreed
that the Besht would soon pass away because of his fight against the sect of
Shabbetai Tsevi</i>” (Ben-Amos and Mintz 1994:255). Other anti-<i>Sabbatian</i>
references are evident in <i>Shivchei haBesht</i>: See the story of the alleged
<i>Sabbatian</i> work <i>Chemdat Yamim</i>; the story of the Baal Shem Tov
attempting to provide a <i>Tikun</i> (<i>spiritual</i> <i>rectification</i>)
for Shabbatai Tzvi <a name="_Hlk151712321">(Ben-Amos and Mintz 1994:86-7</a>). Ironically,
sometimes veiled <i>Sabbatian</i> references may have slipped in, such as the
story of the ‘second coming’ of the Baal Shem Tov, sixty years after his
passing −
paralleling the similar legend concerning Shabbatai Tzvi, also believed to
return after sixty years of his passing (Ben-Amos and Mintz 1994:xxvi and 169).</span><span style="font-family: arial; font-weight: normal;"> </span></span></p>
</div>
<div id="ftn5">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></a> Translation and square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn6">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[6]</span></span><!--[endif]--></span></a> Literally “<i>Chassidim</i> of the Baal Shem
Tov.”<o:p></o:p></span></p>
</div>
<div id="ftn7">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[7]</span></span><!--[endif]--></span></a> The <i>Chabad</i> dynasty had seven Rebbes: 1) <a href="https://www.chabad.org/library/article_cdo/aid/2078971/jewish/The-Alter-Rebbe.htm"><span color="windowtext" style="text-decoration-line: none;">Rabbi Shneur Zalman of Liadi, the ‘<i>Alter Rebbe</i>’ (1745-1812)</span></a>; 2) Rabbi DovBer, the ‘<i>Mitteler Rebbe</i>’
(1773-1827); 3) R. Menachem Mendel, the ‘<i>Tzemach Tzedek</i>’ (1789-1866); 4)
R. Shmuel, the ‘<i>Rebbe Maharash</i>’ (1834-1882); 5) R. Sholom Dovber, the ‘<i>Rebbe
Rashab</i>’ (1860-1920); 6) R. Joseph Isaac Schneerson, the ‘<i>Rebbe Rayatz</i>’
(1880-1950); and 7) R. Menachem Mendel Schneerson, the ‘<i>Rebbe</i>’
(1902-1994).<o:p></o:p></span></p>
</div>
<div id="ftn8">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[8]</span></span><!--[endif]--></span></a> Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn9">
<p class="MsoFootnoteText"><span style="font-size: medium;"><span style="font-family: arial; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[9]</span></span><!--[endif]--></span></a> Balaban, not yet able to see the entire collection,
is technically referring here to the documents dealing with the debates with
the <i>Frankists</i>, but <a name="_Hlk151719422">Rapoport-Albert
(1988:133) </a>suggests that the same dating (i.e., around 1914) may apply
to the rest of the collection as well as this would be “<i>compatible with the
circumstances of the Kherson discovery</i>” which was discovered in 1918.</span><span style="font-family: arial; font-weight: normal;"> </span></span></p>
</div>
<div id="ftn10">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[10]</span></span><!--[endif]--></span></a> Translation is mine. <o:p></o:p></span></p>
</div>
<div id="ftn11">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[11]</span></span><!--[endif]--></span></a> Translation is by Rapoport-Albert (1988:138). It is
extracted from the same letter by R. Menachem Mendel Schneerson, mentioned
above, in support of the authenticity of the <i>Kherson Geniza</i>. <o:p></o:p></span></p>
</div>
<div id="ftn12">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[12]</span></span><!--[endif]--></span></a>
On the matter of dates, however, Hilman
(1953:242) points to a persistent irregular pattern that the writer of the
letters seems to have overlooked. Whenever R. Yakov Yosef of Polonnoye is
mentioned even before 1769 (5530), he is referred to as the rabbi of Polonnye.
These references do not correspond to the fact that he was only appointed as
rabbi of Polonnye after 21 Tevet 5530, when the previous rabbi, R. Yehuda Leib
Mochiach passed away. This mistake is not random as it occurs in eighteen
instances in the <i>Kherson Geniza</i>. Another observation concerning the dates,
is that most of the genuine letters (outside of the <i>Kherson</i> <i>Geniza</i>)
do not generally have dates at all, and if they do, just the year is referenced.
In the <i>Kherson Geniza</i>, however, the dates are more specific and
detailed. But the date details are somewhat misleading because they correspond only
to the days in the week (e.g.: the fourth day in the weekly Torah potion of ….)
and not to the actual days of month. This form of dating protects a forger from
having to know the calendar extremely well where the day of the week would have
to correspond precisely to the date the month (e.g.: Wednesday the 23 of …). It
would also protect the forger from mistakenly depicting the writer as writing
on <i>Shabbat</i>.<o:p></o:p></span></p>
</div>
<div id="ftn13">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[13]</span></span><!--[endif]--></span></a> Translation is mine.<o:p></o:p></span></p>
</div>
<div id="ftn14">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[14]</span></span><!--[endif]--></span></a> While the use of family names for the general
population did begin from around the eleventh century and was well-established
at around the end of the sixteenth century, this was not the case for Jews who,
having previously lived in ghettos, only adopted family names from around the
end of the eighteenth century and the beginning of the nineteenth century.
Online source: <a href="https://www.britannica.com/topic/name/Family-names"><span color="windowtext" style="text-decoration-line: none;">https://www.britannica.com/topic/name/Family-names</span></a>.
Retrieved 7 December 2023.<o:p></o:p></span></p>
</div>
<div id="ftn15">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[15]</span></span><!--[endif]--></span></a> I do notice, however, that a letter in the <i>Kherson
Geniza</i> has the Baal Shem Tov call on his student, R. DovBer of Mezeritch to
help him debate with the ‘enemy’ because he does not have the knowledge to “<i>to
respond accurately according to the law…[nor know] how to base his words on the
Talmud</i>” (Schneerson, <i>haTamim</i>, vol.1, 1975:124, Unnumbered
document). According to this document, at least, it seems that the Baal Shem
Tov is not being presented as great master of <i>Halacha</i> and <i>Talmud</i>.
He is, however, still framed as an organisational leader because the letter
opens with “<i>we need to debate with our enemies</i>,” implying that he is
leading an official representative body or delegation. On the other hand, what
follows is another letter, this time indeed framing the Baal Shem Tov as a
typical scholarly rabbi: “<i>And see the Twelve Lessons of the Ran, of blessed memory, [who cites] two
reasons and wonderful proofs on this [matter]. See his golden language. And
even though the immortality of the soul is true and fixed, without [any need
for a] proof or reason - just like the [concept of] the revival of the dead -
nevertheless our rabbis gave proofs for them…You should also reference the Midrash
Talpiyot, Anaf Chidush haOlam, honourable and holy one, where it brings a proof
from the Rabbi Avraham Ibn Ezra, of blessed memory. </i><i>And after that [see] the holy teaching of the Maasef,
of blessed memory. See his holy and pure language, and your eyes will be
enlightened</i>” (Schneerson, <i>haTamim</i>,
vol.2, 1975:447, Document 257). Translations are mine.<o:p></o:p></span></p>
</div>
<div id="ftn16">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[16]</span></span><!--[endif]--></span></a> Translation is and square brackets are mine. Round
brackets are in the original Hebrew in <i>haTamim</i>.<o:p></o:p></span></p>
</div>
<div id="ftn17">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[17]</span></span><!--[endif]--></span></a> Translation is mine.<o:p></o:p></span></p>
</div>
<div id="ftn18">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[18]</span></span><!--[endif]--></span></a> Translation is mine.<o:p></o:p></span></p>
</div>
<div id="ftn19">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[19]</span></span><!--[endif]--></span></a> Translation is mine.<o:p></o:p></span></p>
</div>
<div id="ftn20">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[20]</span></span><!--[endif]--></span></a> Compare this reference to the similar “<i>special
Shabbat garments</i>” mentioned above (Schneerson, <i>haTamim</i>, vol.1,
1975:16).<o:p></o:p></span></p>
</div>
<div id="ftn21">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[21]</span></span><!--[endif]--></span></a> Translation is mine.<o:p></o:p></span></p>
</div>
<div id="ftn22">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[22]</span></span><!--[endif]--></span></a> The <i>Frankists</i> were the more radical branch of
the <i>Sabbatian</i> movement.<o:p></o:p></span></p>
</div>
<div id="ftn23">
<p class="MsoFootnoteText"><span style="font-size: medium;"><span style="font-family: arial; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[23]</span></span><!--[endif]--></span></a> Translation is mine.</span><span style="font-family: arial; font-weight: normal;"> </span></span></p>
</div>
<div id="ftn24">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[24]</span></span><!--[endif]--></span></a> Translation and square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn25">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[25]</span></span><!--[endif]--></span></a> Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn26">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[26]</span></span><!--[endif]--></span></a> Square brackets are mine. </span></p>
</div>
<div id="ftn27">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[27]</span></span><!--[endif]--></span></a> The letter in <i>Igrot Kodesh</i> (Schneerson, <i>Igrot
Kodesh</i>, vol. 8, 1998:249) has the date as Iyar 1954.<o:p></o:p></span></p>
</div>
<div id="ftn28">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[28]</span></span><!--[endif]--></span></a> R. David Tzvi Hilman published his <i>Igrot Baal
haTanya uVenei Doro </i>(Hilman 1953) in 1953.<o:p></o:p></span></p>
</div>
<div id="ftn29">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[29]</span></span><!--[endif]--></span></a> Translation is mine.<o:p></o:p></span></p>
</div>
<div id="ftn30">
<p class="MsoFootnoteText"><span style="font-family: arial; font-size: medium; font-weight: normal;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[30]</span></span><!--[endif]--></span></a> Translation and square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn31">
<p class="MsoFootnoteText"><span style="font-size: medium;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/Kherson%20Geniza%20as%20a%20test%20case%20for%20the%20historicity%20of%20internal%20Chassidic%20sources.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span style="font-weight: normal;"><span style="font-family: arial;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[31]</span></span><!--[endif]--></span></span></span></a><span style="font-family: arial; font-weight: normal;"> Translation is mine.</span></span><span style="font-size: 11pt;"><o:p></o:p></span></p>
</div>
</div></h2>
<h2 style="text-align: justify;"><span style="font-family: arial; font-size: medium;">Bibliography<o:p></o:p></span></h2>
<p class="BiblioCxSpFirst" style="text-align: justify;"><span style="font-family: arial; font-size: medium;">Balaban, M., 1935, <i>Le-Toledot ha-Tenuah ha-Frankit
[History of the Frankist Movement] (Hebrew),</i> part 2, Dvir, Tel Aviv.<o:p></o:p></span></p>
<p class="BiblioCxSpMiddle" style="text-align: justify;"><span style="font-family: arial; font-size: medium;">Balakirsky Katz, M., 2019, ‘Iconography’, in Studying
Hasidism: Sources, Methods, Perspectives, Edited by Marcin Wodziński, Rutgers
University Press, New Brunswick, 178-196.<o:p></o:p></span></p>
<p class="BiblioCxSpMiddle" style="text-align: justify;"><span style="font-family: arial; font-size: medium;">Hilman, D.Z. 1953, <i>Igrot Baal haTanya uVenei
Doro </i>[The letters of the author of the <i>Tanya </i>and his
contemporaries] (Hebrew), Jerusalem.<o:p></o:p></span></p>
<p class="BiblioCxSpMiddle" style="text-align: left;"><span style="font-family: arial; font-size: medium;">Meir, J., 2023,
‘Херсонская гениза || Стертые следы [Kherson Geniza: Erased Traces]’ (Lecture).
Online source:
https://www.youtube.com/watch?app=desktop&v=myafhgAzn1Q&feature=youtu.be.<span style="mso-spacerun: yes;"> </span>Retrieved on 15 November 2023. <o:p></o:p></span></p>
<p class="BiblioCxSpMiddle" style="text-align: justify;"><span style="font-family: arial; font-size: medium;">Rapoport-Albert, A., 1988, ‘Hagiography with
Footnotes: Edifying Tales and the Writing of History in Hasidism’, <i>Essays in
Jewish Historiography</i>, Wiley for Wesleyan University, 119-159. <o:p></o:p></span></p>
<p class="BiblioCxSpLast" style="text-align: justify;"><span style="font-family: arial; font-size: medium;">Schneerson, Yosef Yitzchak, <i>haTamim</i>, vols. 1 and
2, <i>Otzar haChassidim</i>, Brooklyn 1975.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial; font-size: medium;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Further Reading</span></b><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2018/05/the-writings-under-stone-from-cherson.html">Kotzk
Blog: 177) THE WRITINGS UNDER THE STONE:</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/04/123-26-tammuz-chassidic-holiday-that.html">Kotzk
Blog: 123) 26 TAMMUZ - THE CHASSIDIC HOLIDAY THAT NEVER WAS:</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/05/124-letters-from-cherson-geniza.html">Kotzk
Blog: 124) LETTERS FROM THE CHERSON GENIZA - TRANSLATED INTO ENGLISH. Part 1.</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/05/125-letters-from-cherson-geniza.html">Kotzk
Blog: 125) LETTERS FROM THE CHERSON GENIZA -TRANSLATED INTO ENGLISH. PART 2.</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/05/126-letters-from-cherson-geniza.html">Kotzk
Blog: 126) LETTERS FROM THE CHERSON GENIZA - TRANSLATED INTO ENGLISH. PART 3:</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/05/127-letters-from-cherson-geniza.html">Kotzk
Blog: 127) LETTERS FROM THE CHERSON GENIZA - TRANSLATED INTO ENGLISH. PART 4.</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/07/136-what-happened-in-medzebuzh-after.html">Kotzk
Blog: 136) WHAT HAPPENED IN MEDZEBUZH AFTER MIDNIGHT?</a> Part 6.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/08/kotzk-blog-137-why-of-cherson-geniza.html">Kotzk
Blog: 137) WHY THE LETTERS OF THE CHERSON GENIZA MAY NOT BE FORGERIES:</a> Part
7.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/08/138-baal-shem-tov-explains-his-initial.html">Kotzk
Blog: 138) BAAL SHEM TOV EXPLAINS HIS INITIAL LACK OF TORAH EDUCATION (And
other fascinating letters):</a> Part 8.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/08/139-why-did-baal-shem-tov-refuse-to.html">Kotzk
Blog: 139) WHY DID THE BAAL SHEM TOV REFUSE TO DISCLOSE HIS HIDING PLACE TO HIS
TEACHER? (And other fascinating letters)</a> Part 9.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/08/141-other-baal-shem-tov-waiting-in.html">Kotzk
Blog: 141) THE 'OTHER BAAL SHEM TOV' WAITING IN THE WINGS (And other
fascinating letters):</a> Part 10.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/09/142-if-you-dont-come-out-of-hiding-then_3.html">Kotzk
Blog: 142) 'IF YOU DON'T COME OUT OF HIDING THEN BURN THESE TEACHINGS' (And
other fascinating letters):</a> Part 11.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/09/143-do-cherson-letters-change-some.html">Kotzk
Blog: 143) DO THE CHERSON LETTERS CHANGE SOME ASPECTS OF POPULAR CHASSIDIC
HISTORY?</a> Part 12.<o:p></o:p></span></p>
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</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com7tag:blogger.com,1999:blog-5576585332526677688.post-73485113843253771562023-11-19T15:48:00.010+02:002023-11-20T11:15:34.282+02:00452) Was R. Heshil Tzoref intentionally conflated with R. Adam Baal Shem?<p style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCbiMlBK6hEMNTWpE6-9AQjEEsThCn0isD9ofPq_RmGy6ACA3v9LAnmsT7Tml1BCwGX6AhScLAUPWBbVOgLryRYYqQLmNWMUVuKbBssnkfJjsO92jba-5jWoQNIfRY5jpGdcQJboAz72Nr5TaH1q-gc8Q_9sEgGZmuHXZkt3Ji6ScAjenR0KKRw2TAmMM/s351/2023-11-19%2015_41_31-Window.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="351" data-original-width="269" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCbiMlBK6hEMNTWpE6-9AQjEEsThCn0isD9ofPq_RmGy6ACA3v9LAnmsT7Tml1BCwGX6AhScLAUPWBbVOgLryRYYqQLmNWMUVuKbBssnkfJjsO92jba-5jWoQNIfRY5jpGdcQJboAz72Nr5TaH1q-gc8Q_9sEgGZmuHXZkt3Ji6ScAjenR0KKRw2TAmMM/s320/2023-11-19%2015_41_31-Window.png" width="245" /></a></div><p></p><p style="text-align: justify;"><span style="font-family: arial;">[Note: </span><span style="font-family: arial;">This article is an abridged version of my current research project - G.M.]</span></p><p style="text-align: justify;"><b><span style="line-height: 150%;"><span style="font-family: arial;">Introduction</span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Yehoshua Heshil Tzoref was born in Vilna in 1633 and
passed away in Cracow in 1700 or 1720 (Rabinowitsch 1939:126). He had no
significant religious education and made a living as a silversmith (‘</span><i style="font-family: arial;">tzoref</i><span style="font-family: arial;">’
is the Hebrew for ‘</span><i style="font-family: arial;">silversmith</i><span style="font-family: arial;">’). During the series of wars between the
Polish-Lithuanian Commonwealth and Sweden, he sought refuge in Amsterdam, where
he was exposed to the ideas of Shabbatai Tzvi. When he returned to Vilna in
1666, he became “</span><i style="font-family: arial;">the most important personality of the Sabbatian movement in
Lithuania</i><span style="font-family: arial;">” (Maciejko 2010b:n.p.).</span><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn1" name="_ftnref1" style="font-family: arial;" title=""><sup><sup><span style="font-size: 12pt; line-height: 150%;">[1]</span></sup></sup></a><span style="font-family: arial;">
Put more directly, R. Heshil Tzoref:</span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“became the outstanding spokesman of the believers in Shabbetai Zevi
and persisted in this belief throughout his life” (Scholem 2007a:670).<span></span></span></span></p><a name='more'></a><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;"><o:p></o:p></span></span><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Unlike other <i>Sabbatian</i> leaders who excelled in <i>doctrinal</i>
ideology, R. Heshil Tzoref’s main appeal lay in his <i>charismatic</i>
attributes. These included combinations of Hebrew letters, numerology as well
as his claims to prophecy.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[2]</span></sup><!--[endif]--></span></sup></a> He soon
attracted a large group of followers for whom he acted as an oracle; and
Scholem (2007a:670) describes him as a prefigure of later <i>Chassidic Rebbes</i>
as “<i>[s]tories told about him already have a noticeably ‘hasidic’ flavor</i>.”
His followers thronged to him, not just from Vilna but from all corners of
Poland. He even took care of their personal needs and they believed he could
save them from evil decrees as well as provide a <i>tikkun</i> (<i>spiritual
remedy</i>) for their souls. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;">After Shabbatai Tzvi’s passing in
1676, R. Heshil Tzoref announced himself as <i>Mashiach ben Yosef</i> who was
to be the pre-curser to Shabbatai Tzvi’s perceived second coming.</span><span style="font-family: arial; text-indent: 36pt;"> </span></p>
<p class="MsoNormalCxSpMiddle" style="margin-bottom: 10pt; text-align: justify;"><span style="font-family: arial;"><a name="_Toc150248014"><b style="mso-bidi-font-weight: normal;"><i><span style="color: black; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-hansi-font-family: Arial;">Sefer haTzoref</span></i></b></a><span style="mso-bookmark: _Toc150248014;"></span><b style="mso-bidi-font-weight: normal;"><span style="color: black; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-hansi-font-family: Arial;"><o:p></o:p></span></b></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Heshil Tzoref authored a most controversial work, <i>Sefer
haTzoref</i> which is perhaps one of the most enigmatic and elusive of the <i>Sabbatian</i>
works <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
not only for its content but also because of later attempts at hiding all
traces of this work. Parts of this work survive − about three hundred pages in
the author’s handwriting − and are held at the National Library of Israel.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[3]</span></sup><!--[endif]--></span></sup></a>
However, the other sections appear to have been hidden away, which only adds to
the intrigue as to the possible reasons why they were made unavailable.<o:p></o:p></span></p>
<p class="subpar" style="text-align: justify;"><span style="font-family: arial;">The Baal Shem Tov (c.1700-1760) reportedly had a manuscript of <i>Sefer
haTzoref</i> and “<i>ordered it to be copied by his disciple Shabetai of
Raszków</i>” (Maciejko 2010b:n.p.). However, according to Scholem (2007a:671),<span style="background: white; color: #575757; font-size: 16.5pt; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-hansi-font-family: Arial;"> “</span><i>this order was executed only more than 20 years
after his death</i>.”<span style="mso-spacerun: yes;"> </span>Liebes
(2007:16-20) traces a trajectory of the early transmission of <i>Sefer haTzoref</i>.
According to Liebes, the Baal Shem Tov had the original or ‘autograph’ version
of <i>Sefer haTzoref</i>,<i> </i>written by R. Heshil Tzoref himself.<i> </i>This
was eventually copied by R. Yehoshua of Dinowitz. It remained in the archives
of his teacher, R. Yeshaya haLevi of Dinowitz. From that copy, another copy was
made by R. Nachum Twersky of Chernobyl. He then passed his copy on to his son,
R. Mordechai who, in turn, divided the book into three sections, giving one
section to each of his three sons. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;">Later, when R. Levi Yitzchak of
Berdichev wanted to publish <i>Sefer haTzoref</i>, R. Efraim Zalman Margoliot
prevented him from doing so because he “<i>recognised its Sabbatian character.</i>”
Scholem (1941b:41-2) supports the general accuracy of this event although he
maintains that some embellishments may have been added. The basic story,
however, is corroborated by other sources, one of them being an account in a
letter written by R. Efraim Zalman Margoliot’s grandson, namely, R. Tzvi Hirsch
haLevi Horowitz from Brody:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“[My grandfather, R. Efraim Zalman Margoliot] argued with the holy Gaon
[R. Levi Yitzchak] of Berdichev…about manuscripts of [Sefer ha] Tzoref…and the
printing thereof. But…R. Margoliot prevented them from being published because
he said a foreign hand had dominated them [the writings] and he was able to
prove this with a number of clear examples” (Scholem 1941b:42).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Although Scholem authenticates this event, he still
steadfastly holds that:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“the Baal Shem Tov and his great students, and his student's students
did not know of the [Sabbatian] character of the ‘holy writings’ that came into
their possession” (Scholem 1941b:42).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[4]</span></sup><!--[endif]--></span></sup></a><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maciejko similarly maintains that although copies of <i>Sefer
haTzoref</i> were circulated “<i>in the courts of several tsadikim</i>” (i.e., <i>Chassidic
Rebbes</i>), nevertheless, they were “<i>completely unaware of its Sabbatian
nature</i>” (Maciejko 2010b:n.p.). Liebes, on the other hand, considers the <i>Sabbatian</i>
nature of the work to have been quite evident:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“[Sefer haTzoref] had an important influence upon future generations.
In this book, which is also the personal diary of the author, [information on]
the Sabbatian world is combined with intimate secrets of R. Heshil, who is also
the hero of the book, second [only] to Shabbatai Tzvi” (Liebes 2007:4).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[5]</span></sup><!--[endif]--></span></sup></a><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It is, indeed, difficult to accept that the Baal Shem Tov was unaware of the <i>Sabbatian</i> nature of <i>Sefer haTzoref</i>, considering that</span><span style="text-align: left;"> <span style="font-family: arial;">the </span></span><span style="font-family: arial;"><i style="text-align: left;">kabbalist</i><span style="text-align: left;"> R. Shabbatai of
Rashkov, a close student of the Baal Shem Tov, transmitted the following
statement which he claimed he heard directly from the Baal Shem Tov:</span></span></p><p class="MsoNormal"><o:p></o:p></p>
<p align="right" class="MsoQuote" style="line-height: normal; text-align: right;"><span dir="RTL" lang="HE" style="font-family: arial; mso-ansi-font-style: italic; mso-bidi-font-size: 12.0pt; mso-bidi-font-style: normal;">באשר בשנת ת"ח היה
עת רצון, קול ה׳ יחולל אילות להוליד נשמת משיח. וכאשר היה בעו"ה קיטרוג ר"ל, קיבל</span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; mso-ansi-font-style: italic; mso-bidi-font-size: 12.0pt; mso-bidi-font-style: normal;"> </span><span dir="RTL" lang="HE" style="font-family: arial; mso-ansi-font-style: italic; mso-bidi-font-size: 12.0pt; mso-bidi-font-style: normal;">אותה הרב המחבר וחיבר כמה ספרים ע"י
מעשה התשובה שהיה בידו בעת</span><i><span style="font-family: "SBL Hebrew"; mso-bidi-font-size: 12.0pt;"><o:p></o:p></span></i></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoQuote" style="text-align: justify;"><span style="font-family: arial;">“Because the year 1648 was a time of grace, ‘The voice of God
causes hinds to calve’ in that [in that year] the soul of the Messiah was born. And
because of our many sins, there was an accusation, Heaven forefend, [and] the
rabbi and author [Heshil Tzoref]
accepted it [the soul of the Messiah] and he compiled a number of books by
means of the act of repentance which he had at that time” (</span><span style="text-align: left;"><span style="font-family: arial;">Rabinowitsch 1939:129<span style="font-size: 11pt;">).</span></span></span></p></blockquote><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">If this statement is accurate, it indicates that the Baal Shem Tov would have been fully aware of the origins of <i>Sefer haTzoref</i> and its <i>Sabbatian</i> associations.</span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">For a period of at least twenty-nine years − from 1666 to
1695 − R. Heshil Tzoref was occupied with writing his <i>Sefer haTzoref. </i>It
was a lengthy book, divided into five sections corresponding to the five
sections of the Pentateuch – and comprised many thousands of pages. There is
testimony in the <i>Pinkas</i> of Cracow, that the fifth section of <i>Sefer
haTzoref</i>, alone, contained “<i>a thousand and a few hundred pages</i>”
(Rabinowitsch 1939:126).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;">In 1937, seven hundred sheets
(comprising 1400 pages) of <i>Sefer haTzoref</i> were discovered in a <i>Geniza</i>
in Stolin (in present-day Belarus) belonging to the <i>Stoliner Chassidim</i>,
by David Bachlinsky, a researcher who worked for Dr. Zev Rabinowitsch.
Bachlinsky copied parts of this work. Later, Rabinowitsch wrote to one of the Stolin
rabbis<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[6]</span></sup><!--[endif]--></span></sup></a> asking
for permission to publish the entire collection of <i>Sefer haTzoref</i> but
received no response to his request (Melamed 2012:n.p.). Unfortunately, the
manuscript was soon lost together with its owners who perished in the Holocaust
(Liebes 2007:16). Thus, ironically, <i>Sefer haTzoref</i>, along with a vast
collection of other works, were discovered just before they disappeared.
Rabinowitsch writes:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“Thus were lost important original documents which could have provided
valuable source-material for the study of Jewish history” (Melamed 2012:n.p.).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Melamed notes that if the lost collection of books from the
Stolin Geniza were to be recovered even to some small degree “<i>it would be
one of the greatest Hebraica finds of our time.</i>” He continues:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“There is good reason to believe…that the collection of literary
treasures…still exists somewhere…There are members of the community who still
scour Judaica libraries and the black and grey markets of Hebraica for further
signs of its survival” (Melamed 2007:n.p.).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-style: italic;">Liebes narrows down
the search grid for the ‘missing’ </span><i style="mso-bidi-font-style: normal;">Sefer
haTzoref</i><span style="mso-bidi-font-style: italic;"> somewhat:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“Most of this huge corpus [of Sefer haTzoref], which R. Heshil
dedicated to the teachings of Melech haMashiach [King Messiah], is not to be
found in the hands of researchers (although it still exists in courts of the
Chassidim)” (Liebes 2007:4).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[7]</span></sup><!--[endif]--></span></sup></a><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Thus, according to Liebes, the <i>Sefer haTzoref</i>
continues to exit although its location remains restricted knowledge.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormalCxSpMiddle" style="margin-bottom: 10pt; text-align: justify;"><span style="font-family: arial;"><a name="_Toc150248017"><b style="mso-bidi-font-weight: normal;"><span style="color: black; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-hansi-font-family: Arial;">Associations between <i>Sefer
haTzoref</i> and R. Adam Baal Shem</span></b></a><b style="mso-bidi-font-weight: normal;"><span style="color: black; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-hansi-font-family: Arial;"> <o:p></o:p></span></b></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Building on the enigmatic figure of the mystical, or
mythical, teacher of R. Yisrael Baal Shem Tov <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> R. Adam Baal Shem <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> I
want to examine R. Adam Baal Shem’s projected ‘association’ or ‘conflation’
with R. Heshil Tzoref in greater detail. Scholem (1941b:43) notes that before
1937 <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
when Rabinowitsch discovered <i>Sefer haTzoref </i>in a <i>Geniza</i> in Stolin
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
scholars thought that the story of R. Adam Baal Shem (as it is told in <i>Shivchei
haBesht</i>)<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[8]</span></sup><!--[endif]--></span></sup></a><i> </i>and
his secret mystical writings which he is said to have handed over to the Baal
Shem Tov, was either a fabrication or a weak historical claim. The name Adam
was not even a common Jewish name, particularly in Poland at that time. In the
original Hebrew accounts in <i>Shivchei haBesht</i>, Adam appears without any
honorifics at all. It is only in the Yiddish translations that he is referred
to as a “<i>Baal Shem Tov</i>” and “<i>R. Adam</i>” (Scholem 1941b:45).
However, Scholem continues, the discovery of <i>Sefer haTzoref </i><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> and
particularly the account of the First Copyist, R. Yehoshua of Dinowitz where he
testifies that the Baal Shem Tov had possession of <i>Sefer haTzoref </i><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
lends credence to the general tenor of the story of the Baal Shem Tov receiving
‘secret writings’ from a previous important figure. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;">Scholem (1941b:43), as mentioned
earlier, argues that the early generations of <i>Chassidim</i> were unaware of
the <i>Sabbatian</i> nature of <a name="_Hlk150761781"><i>Sefer haTzoref. </i></a><span style="mso-spacerun: yes;"> </span>He maintains that it was only later, after the
altercation between R. Levi Yitzchak of Berdichev (d. 1809) and R. Efraim
Zalman Margoliot (d. 1828) over the printing of <i>Sefer haTzoref </i>in around
1790 that <i>Sabbatian</i> suspicions were first aroused. This would have been
about twenty years before the hagiographical biography of the Baal Shem Tov,
the <i>Shivchei haBesht</i>, was published in 1814. This means that the
allegations of the <i>Sabbatian</i> nature of <i>Sefer haTzoref</i> would have
been well-known by the time <i>Shivchei haBesht</i> was published. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;">Scholem (1941b:44) maintains that
the contributors to <a name="_Hlk150765991"><i>Shivchei haBesht</i> </a>intentionally
obscured the name of R. Heshil Tzoref as the author of the ‘writings’ which
were now simply presented as having ‘manifested’ during five previous periods
in history, including the times of the biblical Abraham and Joshua (Ben-Amos
and Mintz 1994:32). This was the fifth ‘manifestation.’ According to <i>Shivchei
haBesht</i>, these writings were found by R. Adam Baal Shem “<i>in a cave</i>”
(Ben-Amos and Mintz 1994:13). These writings were later “<i>sealed</i>” and
hidden away by the Baal Shem Tov in a “<i>stone in a mountain… [and he]</i><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[9]</span></sup><!--[endif]--></span></sup></a><i>
placed a watchman there</i>” (Ben-Amos and Mintz 1994:31). This way <i>Shivchei
haBesht</i> retains the concept of the ‘secret writings,’ while negating the
incident between R. Levi Yitzchak of Berdichev and R. Efraim Zalman Margoliot
some twenty years earlier, and there is no mention of <i>Sefer haTzoref</i> or
its author R. Heshil Tzoref. In its place, we have the episode of R. Adam Baal
Shem. The name Adam is reminiscent of the biblical Adam, to whom the mystical
tradition also ascribes the revelation of mystical writings through the agency
of Raziel the Angel. Thus, the germ of historicity surrounding ‘secret
writings’ remains while the taint of <i>Sabbatian</i> suspicion is entirely
removed and R. Heshil Tzoref becomes conflated with R. Adam Baal Shem. Without
R. Heshil Tzoref, R. Adam Baal Shem would not have existed, and:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="mso-bidi-font-style: italic;"><span style="font-family: arial;">“all the stories about [R. Adam Baal Shem] serve to cover over through
‘mists of purity,’ the paradox of the Baal Shem Tov possessing a Sabbatian book
in his house…and hid the name of the actual author of the writings” (Scholem
1941b:44).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[10]</span></sup><!--[endif]--></span></sup></a><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Chana Shmeruk (1963:100) rejects this theory of Scholem that
the <a name="_Hlk151054960"><i>Shivchei haBesht</i> </a>merged the two
characters of R. Heshil Tzoref and R. Adam Baal Shem into one. She insists that
the overall style of <i>Shivchei haBesht </i>is indeed hagiography. Its primary
intention is to emphasise the supernatural and magical nature of its characters
and therefore the work is unlikely to be concerned with character
misattribution.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;">According to Scholem (1941b:44),
R. Yisrael Yofeh <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> who printed <i>Shivchei haBesht</i> in 1814 and who was a
follower of R. Shneur Zalman of Liadi (1745-1812) the first <i>Rebbe</i> of the
<i>Chabad</i> dynasty of <i>Chassidim</i> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> may have been motivated to some
degree, to favour the <i>Chabad</i> narrative as adduced by his teacher. Since
R. Shneur Zalman of Liadi promoted the ‘actual’ and ‘historical’ existence of
R. Adam Baal Shem, it is not surprising that <i>Shivchei haBesht</i> followed
suit.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;">This interpretation is reflected
in the Translators’ Note to the English translation of <i>Shivchei haBesht</i>
by Ben-Amos and Mintz (1994:xvi) who write that R. Yisrael Yofeh “<i>could not
resist inserting a lengthy account which he had <span style="mso-spacerun: yes;"> </span>heard from his own master’s lips</i>.” This
included the early section comprising the first sixteen stories of <i>Shivchei
haBesht</i> which include the story of R. Adam Baal Shem.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[11]</span></sup><!--[endif]--></span></sup></a>
This supports the suspicion of Scholem (1941b:44) that there may have been
tendentious motivations behind the “<i>nurture sources</i>” of <i>Shivchei
haBesht</i>, perhaps promoting the narrative of <a name="_Hlk151230480">R.
Shneur Zalman of Liadi.</a> <a name="_Hlk151231168">Corroborating this idea
that R. Shneur Zalman of Liadi seemed aware of questionable influences on the
early <i>Chassidic</i> movement, is the <i>Mekor Baruch</i> by R. Baruch Halevi
Epstein. He claims that R. Shneur Zalman of Liadi</a><span style="mso-bookmark: _Hlk151231168;"><span style="background: white; color: #222222; font-size: 11.5pt; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-hansi-font-family: Arial;"> </span>acknowledged the Vilna Gaon for his role in
keeping <i>Chassidism</i> within the framework of traditional Judaism
[see</span> <a href="https://www.kotzkblog.com/2023/01/414-did-first-three-rebbes-of-chabad.html#more">Kotzk
Blog: 414) Did the first three Rebbes of Chabad credit the Vilna Gaon for
saving Chassidism?</a>]. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;">In a similar vein, according to
Scholem (1941b:45), the Kherson Letters (see <a href="https://www.kotzkblog.com/2017/08/kotzk-blog-137-why-of-cherson-geniza.html"><span style="color: blue;">Kotzk Blog: 137) WHY THE LETTERS OF THE CHERSON GENIZA MAY
NOT BE FORGERIES:</span></a>) are said to have been fraudulently written to
‘verify’ the ‘historicity’ of <i>Shivchei haBesht</i>, although on occasion
their narratives do part ways. One notes that about three hundred of these
Kherson Letters were first published around 1935 by the sixth <i>Rebbe</i> of <i>Chabad</i>,
R. Yosef Yitzchak Schneerson in his journal entitled <i>haTamim. </i>Jonathan
Meir (2023-)<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[12]</span></sup><!--[endif]--></span></sup></a> explains that in 1953, the last <i>Chabad Rebbe</i>,
R. Menachem Mendel Schneerson published a letter testifying to the authenticity
of the Kherson Letters.</span><span style="font-family: Arial, sans-serif; font-size: 12pt; text-align: left;"> It seems that the last </span><i style="font-family: Arial, sans-serif; font-size: 12pt; text-align: left;">Rebbe</i><span style="font-family: Arial, sans-serif; font-size: 12pt; text-align: left;"> was supporting
his father-in-law, the sixth </span><i style="font-family: Arial, sans-serif; font-size: 12pt; text-align: left;">Rebbe.</i><span style="font-family: Arial, sans-serif; font-size: 12pt; text-align: left;"> This was in</span><span style="font-family: arial; text-indent: 36pt;"> response to the head of the Chabad Library,
R. David Zvi Hilman who had just published a book<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a> in that same year, 1953, containing the genuine letters of R. Shneur Zalman of Liadi. The Kherson
Letters, however, were blatantly excluded from this collection because R. Hilman was
convinced of the fraudulent nature of those letters. </span><span style="text-align: left; text-indent: 36pt;"><span style="font-family: arial;">Perhaps alluding to this, he writes in his Introduction:</span></span></p><p class="subpar"><o:p></o:p></p>
<p align="right" class="MsoQuote" style="text-align: right;"><span dir="RTL" lang="HE" style="line-height: 150%;"><span style="font-family: arial;">לא הבאתי השערות או
שמועות שבעל פה וכד׳ שאין להן עדות ברורה</span></span><i><span style="font-family: "SBL Hebrew"; line-height: 150%; mso-bidi-font-size: 12.0pt;"><o:p></o:p></span></i></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><span style="font-family: arial; font-size: 12pt; line-height: 150%; mso-ansi-language: EN-ZA; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Arial; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">“I have not included oral assumptions or rumours
and suchlike, which have no clear evidence” (Hilman 1953:3)</span></blockquote><p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial; text-indent: 36pt;">In any event, the much larger bulk of the Kherson
Letters</span><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left; text-indent: 36pt;">, <span style="font-family: arial;">which were not published in</span> </span><i style="font-family: Arial, sans-serif; font-size: 12pt; text-align: left; text-indent: 36pt;">haTamim</i><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left; text-indent: 36pt;">,</span><span style="font-family: arial; text-indent: 36pt;"> remain in the Chabad Library but are inaccessible to the public. I have
twice requested access these letters but to no avail.</span><span style="font-family: arial; text-indent: 36pt;"> </span></p>
<p class="MsoNormalCxSpMiddle" style="margin-bottom: 10pt; text-align: justify;"><span style="font-family: arial;"><a name="_Toc150248019"><b style="mso-bidi-font-weight: normal;"><span style="color: black; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-hansi-font-family: Arial;">Associations between <i>Sefer
haTzoref</i> and the Baal Shem Tov’s son R. Tzvi Hirsch</span></b></a><b style="mso-bidi-font-weight: normal;"><span style="color: black; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-hansi-font-family: Arial;"><o:p></o:p></span></b></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Liebes (2007:15) explains that the Baal Shem Tov, was not
satisfied with just his autograph of <i>Sefer haTzoref</i>, and he wanted to
copy it. To this end, he handed over the manuscript in his possession to R.
Shabbatai of Rashkov for him to copy. According to Scholem (2007a:671),
however, the work was only finally copied two decades after the Baal Shem Tov’s
passing. This is how the First Copyist of <i>Sefer haTzoref</i>, R. Yehoshua of
Dinowitz describes the provenance of this work, in his Introduction (which, in
turn, was later copied by Bachlinsky when he was researching the archive in
Stolin):<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin: 6pt 43.2pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE">וסיפר לי מו״ר ר׳ שבתי שהיה
בדעת הריב״ש להעתיקו. ונתן לו להעתיקו ולא גרמה הזמן עד שנתבקש הרב הריב״ש בישיבה
של מעלה ובא בן הרב ר׳ צבי הירש זללה״ה ולקח מביתו הספר הזה עד שנתגלגל הדבר לעת
ובא הספר הזה ליד בן ר׳ צבי הירש ה״ה החכם מו״ה אהרן נ״י והסכים בדעתו לדעת רבי
ומורי ישעי׳ הלוי אשר היה מ״ם בק׳ דינאוויץ להעתיק את הספר הזה בראות את יקר הספר
הזה אשר הולך לאיבוד כי הדפין הולכין למחוק. והנה קמתי אני הצעיר אשר מתאבק תחת
רגלי הצדיקים, וציוה לי הרב מו״ר הרב ר׳ ישעי׳ להעתיקו</span><i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></p>
<p class="MsoNormal" style="margin: 6pt 43.2pt; text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-style: italic;">“R. Shabbatai [of Rashkov] informed me [R. Yehoshua of Dinowitz] of the
intention of the Baal Shem Tov to have had [Sefer haTzoref] copied. He [the
Baal Shem Tov] then gave it to him [R. Shabbatai of Rashkov] to copy. In the
meantime, the Baal Shem Tov was called to the Heavenly academy. Then the
rabbi’s [i.e., the Baal Shem Tov’s] son, Tzvi Hirsch…came and took the book
from his [i.e., R Shabbatai of Rashkov’s] house. With the passage of time, the
book came into the possession of his [i.e., R. Tzvi Hirsch’s] son…R. Aharon…and
he agreed with my [i.e., R. Yehoshua of Dinowitz’s] rabbi and teacher, R.
Yeshaya of Dinowitz who was the righteous preacher the community of Dinowitz, to
have this book copied when it became evident that this precious book was
deteriorating as the pages were worn. I [R. Yehoshua of Dinowitz] then rose [to
the occasion] as my rabbi and teacher [R. Yeshaya of Dinowitz] instructed me to
copy [this book]” (First Copyist’s Introduction to </span><i style="mso-bidi-font-style: normal;">Sefer haTzoref</i><span style="mso-bidi-font-style: italic;">).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[14]</span></sup><!--[endif]--></span></sup></a><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The handing down of the autograph of <i>Sefer haTzoref</i>
through the three generations from the Baal Shem Tov to his son R. Tzvi Hirsch,
and in turn to his son, R. Aharon of Titov <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> as a family heirloom <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> is
further support attesting to the Baal Shem Tov’s possession of this important
work.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="mso-bidi-language: AR-SA;"><span style="font-family: arial;">One of the great mysteries of the <i>Chassidic </i>movement is why the
Baal Shem Tov’s only son, R. Tzvi Hirsch, is somehow lost to its recorded
history. This opaqueness surrounding R. Tzvi Hirsch is all the more conspicuous
when one considers the emphasis the <i>Chassidic</i> movement places on dynasty
and lines of transmission of leadership that pass from father to son, often for
generations. Yet with the Baal Shem Tov, the line seemed to pass, instead,
through his daughter, Adel.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[15]</span></sup><!--[endif]--></span></sup></a> <o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-family: arial;"><span style="mso-bidi-language: AR-SA;">Liebes (2007:15) suggests that </span>the excessive allegiance of both <a name="_Hlk149647268">R. Tzvi Hirsch and his son R. Aharon of Titov </a>to <i>Sefer
haTzoref</i> was at variance with the new spirit of <i>Chassidism</i> as
developed under the leadership of the <i>Magid of Mezeritch</i>, the official
successor to the Baal Shem Tov.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[16]</span></sup><!--[endif]--></span></sup></a> On
this view, it was because of their continual and unconcealed touting of <i>Sefer
haTzoref</i>, that R. Tzvi Hirsch and his son R. Aharon of Titov were
essentially side-lined by the <i>Chassidic</i> movement.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[17]</span></sup><!--[endif]--></span></sup></a>
Perhaps, in support of Liebes’ contention that the Baal Shem, his son and his
grandson, fell under the influence of <i>Sefer haTzoref</i>, is the indication
by the First Copyist, R. Yehoshua of Dinowitz, that the book was well-used and
“<i>deteriorating as the pages were worn</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Bibliography<o:p></o:p></span></b></p>
<p class="BiblioCxSpFirst" style="text-align: justify;"><span style="font-family: arial;">Ben-Amos, D. and Mintz, J.R., 1994, <i>In praise of
the Baal Shem Tov</i>, Jason Aronson, New Jersey/London.<o:p></o:p></span></p>
<p class="BiblioCxSpMiddle" style="text-align: justify;"><a name="_Hlk127299198"><span style="font-family: arial;"><span style="mso-bidi-font-style: italic;">Liebes, Y., 2007, ‘The Sabbatian Prophecy of R. Heshil Tzoref of Vilna
in the writings of R. Menachem Mendel of Shklov, the student of the Gaon of
Vilna and the founder of the Ashkenazi settlement in Jerusalem’ (Hebrew), </span><i style="mso-bidi-font-style: normal;">Kabbalah</i><span style="mso-bidi-font-style: italic;"> 17, Idra Press, Tel Aviv, 107-168 (1-91).<o:p></o:p></span></span></a></p>
<p class="BiblioCxSpMiddle" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bookmark: _Hlk127299198;"><span style="mso-bidi-font-style: italic;">Maciejko, P., 2010b, ‘Tsoref, Yehoshu’a
Heshel ben Yosef’, in YIVO Encyclopedia of Jews in Eastern Europe, Online
source: </span></span><a href="https://yivoencyclopedia.org/article.aspx/Tsoref_Yehoshua_Heshel_ben_Yosef"><span style="mso-bookmark: _Hlk127299198;"><span color="windowtext" style="mso-bidi-font-style: italic;">https://yivoencyclopedia.org/article.aspx/Tsoref_Yehoshua_Heshel_ben_Yosef</span></span></a><span style="mso-bookmark: _Hlk127299198;"><span color="windowtext" style="mso-bidi-font-style: italic;">. </span><span style="mso-bidi-font-style: italic;">Retrieved on 25 July
2023.<o:p></o:p></span></span></span></p>
<p class="BiblioCxSpMiddle" style="text-align: left;"><span style="mso-bookmark: _Hlk127299198;"><span style="font-family: arial;">Melamed, Y.Y., 2012, ‘The Lost Textual
Treasures of a Hasidic Community’, <i>Jewish Review of Books</i>. Online
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Retrieved on 22 August 2023.<o:p></o:p></span></span></p>
<p class="BiblioCxSpMiddle" style="text-align: justify;"><span style="mso-bookmark: _Hlk127299198;"><a name="_Hlk146115796"><span style="font-family: arial;">Rabinowitsch, W.Z., 1939, ‘Min haGeniza ha Stolinit [From
the Stolin Geniza]’ (Hebrew), <i>Zion</i>, vol. 5, Historical Society of
Israel, 125-132.<o:p></o:p></span></a></span></p>
<span style="font-family: arial;"><span style="mso-bookmark: _Hlk146115796;"></span><span style="mso-bookmark: _Hlk127299198;"></span>
</span><p class="BiblioCxSpMiddle" style="text-align: justify;"><span style="font-family: arial;">Scholem, G., 1941b, ‘haNavi haShabbatai R. Heshil
Tzoref – R. Adam Baal Shem [The Sabbatian Prophet R. Heshil Tzoref – R. Adam
Baal Shem]’ (Hebrew), <i>Zion</i>, vol. 1, nos. 1/2, Historical Society of Israel,
89-93 (41-45).<o:p></o:p></span></p>
<p class="BiblioCxSpMiddle" style="text-align: justify;"><span style="font-family: arial;">Scholem, G., 2007a, ‘Zoref, Joshua Heshel Ben
Joseph’, in <i>Encyclopedia Judaica</i>, Second Edition, vol. 21, Keter,
Jerusalem, 670-671.<o:p></o:p></span></p>
<p class="BiblioCxSpMiddle" style="text-align: justify;"><span style="font-family: arial;">Schneerson, Yosef Yitzchak, <i>haTamim</i>, vols. 1
and 2, <i>Otzar haChassidim</i>, Brooklyn 1975.<o:p></o:p></span></p>
<p class="BiblioCxSpLast" style="text-align: justify;"><span style="font-family: arial;">Shmeruk, C., 1963, ‘haSipurim al R. Adam Baal Shem
veGilguleihem beNuschaout Sefer Shivchei haBesht [Tales About R. Adam Baal Shem
in the Versions of Shivchei haBesht]’ (Hebrew), <i>Zion</i>, vol. 28, nos. 1/2,
Historical Society of Israel, 86-105.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b>Further Reading</b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b><br /></b></span></div><div style="text-align: justify;"><a href="https://www.kotzkblog.com/2017/03/119-chassidism-russian-connection.html"><span style="font-family: arial;">Kotzk Blog: 119) CHASSIDISM - A RUSSIAN CONNECTION?</span></a></div><div style="text-align: justify;"><a href="https://www.kotzkblog.com/2023/08/442-early-chassidic-movement-in.html"><span style="font-family: arial;">Kotzk Blog: 442) The early Chassidic movement in historicity and hagiography</span></a></div><div style="text-align: justify;"><a href="https://www.kotzkblog.com/2017/06/sefer-hatzoref-were-these-secret.html"><span style="font-family: arial;">Kotzk Blog: 129) SEFER HATZOREF - WERE THESE THE 'SECRET WRITINGS' WHICH HAD TO BE HIDDEN?</span></a></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;"><span style="font-size: 11pt;">[</span>1]</span></span><!--[endif]--></span></span></span></a><span> R. Heshil Tzoref’s return from Amsterdam to Vilna is
most significant to this study because it underscores the often-overlooked
phenomenon of <i>Sabbatianism</i> influencing Vilna which is generally
considered to have been the bastion of Lithuanian opposition to the <i>Chassidic</i>
movement and free of any taint of <i>Sabbatianism</i>. It was the Lithuanian <i>Mitnagdim</i>
who, after all, had accused the <i>Chassidim</i> of their <i>Sabbatian</i>
associations.<o:p></o:p></span></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></span></a><span> Many of these prophecies were related to political
events of the time.<o:p></o:p></span></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Ms. Heb.38<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">°</span>465.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></span></a><span> Translation and square brackets are mine.<o:p></o:p></span></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></span></a><span> Translation and square brackets are mine.<o:p></o:p></span></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[6]</span></span><!--[endif]--></span></span></span></a><span> R. Asher, the brother of the Stoliner Rebbe.<o:p></o:p></span></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[7]</span></span><!--[endif]--></span></span></span></a><span> Translation and square brackets are mine. Round
brackets are Liebes’.<o:p></o:p></span></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[8]</span></span><!--[endif]--></span></span></span></a><span> See Ben-Amos and Mintz (1994:15-18). See also the
different version in the Kherson letters which has the Baal Shem Tov describe
the ‘secret writings’ from R. Adam Baal Shem being hidden, for him to find,
under a large stone: “<i>And my [i.e., R. Adam’s] son…will hide them under a
[certain] stone, amongst the mountains which surround the holy community of
Kitov. This way, with God’s help, they [the writings] will surely reach your
holy hand</i>” (Schneerson, <i>haTamim</i>, vol.1, 1975:18, Document 75/a).
Translation and square brackets are mine. <o:p></o:p></span></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[9]</span></span><!--[endif]--></span></span></span></a><span> Square brackets are mine.<o:p></o:p></span></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[10]</span></span><!--[endif]--></span></span></span></a><span> Translation and square brackets are mine.<o:p></o:p></span></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[11]</span></span><!--[endif]--></span></span></span></a><span> The story about R. Adam Baal Shem is story number 7
in <i>Shivchei haBesht</i>. The printer, R. Yisrael Yofeh, worked from the
original biographical manuscript produced by R. Dov Ber ben Shmuel. However,
the original author’s work only begins to appear much later, from story number
17. This means that the story about R. Adam Baal Shem was heard from Yofeh’s
teacher, R. Shneur Zalman of Liadi, and was <i>not</i> part of the original
collection. “<i>The sixteen tales added in the beginning by the printer have a
distinctly bookish flavor. The Hebrew employed in the original manuscript, on
the other hand, is simple and often colloquial</i>” (Ben-Amos and Mintz
1994:xvii).<o:p></o:p></span></span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
Online source: <a href="https://youtu.be/myafhgAzn1Q">https://youtu.be/myafhgAzn1Q</a>
Retrieved on 15 November 2023.<o:p></o:p></span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a>
Hilman, D.Z. 1953, <i>Igrot Baal haTanya uVenei Doro </i>[The letters of
the author of the <i>Tanya </i>and his contemporaries] (Hebrew), Jerusalem.<o:p></o:p></span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[14]</span></span><!--[endif]--></span></span></span></a><span> See Rabinowitz (1939:129). Square brackets,
translation and punctuation are mine.<o:p></o:p></span></span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[15]</span></span><!--[endif]--></span></span></span></a><span> R. Efraim of <a name="_Hlk146286276">Sidilkov</a>
(1748-1800) and R. Baruch of </span><span style="mso-bidi-font-size: 10.0pt;">Medzebuzh </span><span>(1753-1811) became
great <i>Chassidic</i> leaders and they were both sons of Adel. Her grandson,
through her daughter Feiga, was R. Nachman of Breslov (1772-1810).<o:p></o:p></span></span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[16]</span></span><!--[endif]--></span></span></span></a><span> Liebes also distances the <i>Magid of Mezeritch</i> from
<i>Sefer haTzoref</i>, and denies the allegation in Perl’s account, that <a name="_Hlk149647633">the <i>Magid of Mezeritch</i> </a>had copied sections of <i>Sefer
haTzoref</i> “<i>word for word</i>”.<o:p></o:p></span></span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20452.docx#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[17]</span></span><!--[endif]--></span></span></span></a><span> It is of interest to note that contemporary <i>Chassidic</i>
hagiography somewhat plays down the role of R. Aharon of Titov who is described
being “<i>exceedingly humble</i>” and a “<i>reluctant Rebbe</i>” who “<i>refused
to leverage his noble lineage to generate charitable donations.</i>” Online
source: </span><a href="https://www.chabad.org/library/article_cdo/aid/5513769/jewish/The-Reluctant-Rebbe.htm"><span>https://www.chabad.org/library/article_cdo/aid/5513769/jewish/The-Reluctant-Rebbe.htm</span></a></span><span><span style="font-family: arial;">. Retrieved on 20 September 2023.</span><o:p style="font-size: 11pt;"></o:p></span></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-55886121539413986022023-11-12T08:53:00.003+02:002023-11-15T10:04:56.722+02:00451) Ancient pre-existence of Rashi and Rabbeinu Tam Tefillin?<p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_HrvKzV1nccHAxx9JEnxOyIpDAjXtIG_2SpUq18UCCAYj8tY2EyQxyoQxYjUGr6WFHVkGNWuWFBlGdYi6me4V4z6KDDOzliUsJXVtC8iU4DE6bVVhauJYtvVeFzY2tjQFb-3aY1VfO52GOQborqaqc1cOhaxWiEu_fpF0ocqFwad2Z47xblriONbe1Gw/s385/2023-11-11%2021_20_51-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="236" data-original-width="385" height="196" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_HrvKzV1nccHAxx9JEnxOyIpDAjXtIG_2SpUq18UCCAYj8tY2EyQxyoQxYjUGr6WFHVkGNWuWFBlGdYi6me4V4z6KDDOzliUsJXVtC8iU4DE6bVVhauJYtvVeFzY2tjQFb-3aY1VfO52GOQborqaqc1cOhaxWiEu_fpF0ocqFwad2Z47xblriONbe1Gw/s320/2023-11-11%2021_20_51-Window.png" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">The order of the scrolls in Rashi and Rabbeinu Tam Tefillin.</span></td></tr></tbody></table><b style="text-align: justify;"><span style="font-family: arial;">Introduction</span></b><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively on the research by
Dr. Yehudah Cohn<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
explores the claim that <i>Tefillin</i> scrolls
resembling those of Rashi and Rabbeinu Tam, were found among the Dead Sea Scrolls.
Obviously, Rashi (11<sup>th</sup> century) and his grandson Rabbeinu Tam (12<sup>th</sup>
century) lived long after the period of the scrolls (3<sup>rd</sup> century BCE
– 1<sup>st</sup> century), but the claim is that their argument over the
order of the four scrolls inserted into the <i>Tefillin</i>, reflected a much
more ancient argument.</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">To this day, many Jews don two sets of <i>Tefillin</i>
(myself included) in order to fulfil the divergent views of Rashi and Rabbeinu
Tam on the order of the scrolls placed in the leather housing of the <i>Tefillin</i>.
About sixty years ago, it was claimed that two variant sets of scrolls,
resembling those of the later Rashi and Rabbeinu Tam <i>Tefillin</i> were found
among the Dead Sea Scrolls. These archaeological finds proved that the original
debate over the order of the scrolls was not just the product of a Medieval
dispute between Rashi and Rabbeinu Tam. Instead, it was a continuum of an
ancient deliberation starting, at least, from around Second Temple times and
later coalescing around Rashi and Rabbeinu Tam.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">As a result of these findings in the Dead Sea Scrolls,
numerous entries appeared in Encyclopaedias and other such respected literature
showing this remarkable <i>continuum</i> of divergent views concerning the order of
the scrolls in the <i>Tefillin</i>. Rashi and Rabbeinu Tam had not, therefore, introduced a new argument into Judaism. They simply reflected an older tradition of divergent views going back at least a thousand years. Even Chief Rabbi Goren endorsed these
notions.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Rabbi Goren was most supportive of these archaeological finds because, through
them, one was finally:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“able to upset and refute the
empty research of the various men of science who purport to profess opinions on
the development of halakhah… and confirm the opinion of the Geonim and Rabbenu
Tam which seems to have been accepted by them as halakhah in practice” (Goren
1964).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Thus,<i> Halacha</i> never developed or adapted over
time but remained unchanged and frozen within its authoritative status
throughout history. Archaeological finds like these, proving the existence of
traditional views going back centuries, are a wonderful confirmation and
ratification that these ideas indeed held sway in the ancient world. The suggestion
that <i>Halacha</i> underwent some process of development over time is severely
challenged by discoveries like this.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Cohn, however, demonstrates that contrary to all this material in
the various bodies of both academic and rabbinic literature, the facts show something very different. Put simply:</span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]here [is] no archaeological
evidence for the existence of the dispute [between Rashi and Rabbeinu Tam pre-empted]
in Second Temple or Bar-Kokhba times” (Cohn 2007:324).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The Rashi - Rabbeinu Tam Debate<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Before evaluating the archaeological evidence, we must first
understand the debate between Rashi and Rabbeinu Tam. Their dispute revolves
around their interpretations of a section of <i>Talmud</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">ת"ר כיצד סדרן קדש לי והי׳ כי יביאך מימין
שמע והי׳ אם שמוע משמאל</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">והתניא איפכא אמר אביי ל"ק כאן מימינו של
קורא כאן מימינו של מניח</span><span style="mso-bidi-font-family: Arial;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The full
translation, which is rather complicated with its lists of biblical quotations
follows, but it will be represented more simply hereafter:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">The Rabbis taught: How is their
sequence? “Sanctify to me” (Ex. 13:1–10) and “It shall come to pass when he
will bring you” (Ex. 13:11–16) on the right. “Hear” (Deut. 6:4–9) and “It shall
come to pass if you listen” (Deut. 11:13–21) on the left. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">But has a Baraita not taught the
opposite? <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">Said Abbaye: There is no
difficulty. Here (in the orientation of one Baraita) it is “on the right” for a
reader (namely a person facing a tefillin wearer), there (in the orientation of
the other Baraita) it is “on the right” for a wearer (b.<i>Menachot</i> 34b).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The disagreement is based on a left-to-right order. In a diagrammed form we eventually have the following practical conclusions as
set out by Rashi and Rabbeinu Tam:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">According to <b>Rashi</b>, the
order of the scrolls in the <i>Tefillin</i> is:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;"><b>1)</b> Ex. 13:1–10; <b>2)</b> Ex.
13:11–16; <b>3)</b> Deut. 6:4–9; <b>4)</b> Deut. 11:13–21</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">According to <b>Rabbeinu Tam</b>,
the order of the scrolls is:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;"><b>1)</b> Ex.13:1–10; <b>2)</b> Ex.
13:11–16; <b>4)</b> Deut. 11:13–21; <b>3)</b> Deut. 6:4–9</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One immediately notices that Rashi’s view of the order of
the scrolls simply follows the sequential order as they appear in the
Torah:<span style="mso-spacerun: yes;"> </span><b>1)</b>,<b> 2)</b>,<b> 3)</b>,<b>
4).</b></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Rabbeinu Tam’s view follows a different pattern:<span style="mso-spacerun: yes;"> </span><b>1)</b>,<b> 2)</b>,<b> 4)</b>,<b> 3)</b>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Evaluating the archaeological evidence<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">As we have seen, Rashi and Rabbeinu Tam agree that the first
two scrolls follow the sequential order as they occur in the Torah [<b>1)</b> and <b>2)</b>] but they part ways regarding the
order of the last two scrolls [<b>3)</b>, <b>4)</b> or <b>4)</b>, <b>3)</b>]. One would, therefore, expect to find examples of
these two variant sequences in the scrolls found near the Dead Sea. However, Cohn
points out that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[W]ithout exception, tefillin
parchments found in the Judean desert were not written in such a format…” (Cohn
2007:320).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">How, then, did such blatant misrepresentation of the order
of the scrolls occur? The Israeli archaeologist Yigael Yadin may have confused
later observers when he wrote that the order of texts was:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“nevertheless most similar to
that of Rashi”.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Cohn vigorously disputes that view of Yadin and writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The statement [of Yadin]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
was entirely without foundation – there are twenty-four possible ways of
ordering four objects, and the ordering found can hardly be described as more ‘similar
to that of Rashi’ than any of the twenty-three that do not correspond to the
scriptural order of the texts” (Cohn 2007:322).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Cohn continues to inform us that not only did the order of
the scrolls not correspond to Rashi and Rabbeinu Tam, but even the actual texts
themselves were different from the texts of standard <i>Tefillin</i> today:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“These tefillin were also quite
dissimilar to rabbinic ones in content – two parchments contained sections from
both Exodus and Deuteronomy, and all three decipherable ones included ‘extra’
text to that prescribed by the rabbis” (Cohn 2007:322).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">There is no doubt that during the 12<sup>th</sup> and 13<sup>th</sup>
centuries, Rashi and Rabbeinu Tam disputed the precise order of the parchment
scrolls in the <i>Tefillin</i>, but there is no evidence that that dispute
reflected an age-old argument dating back to first-century times as commonly
described. Cohen reiterates:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]there is no evidence from the
Judean desert for either Rashi or Rabbenu Tam’s view as to the ordering of
parchments in tefillin” (Cohn 2007:327).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The search for historical precedent to confirm the order
of the scrolls<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The need for historical precedent to confirm the order of
the scrolls inside the boxes of <i>Tefillin</i> is nothing new and has long
concerned the rabbis. Maimonides (1138-1204) was told that the <i>Tefillin</i>
of Rav Hai Gaon (939-1038) were opened to reveal the order of the scrolls. They
happened to correspond to the biblical order (like Rashi).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
Rav Hai Gaon passed away exactly one hundred years before Maimonides was born,
so the organic material of the <i>Tefillin</i> would not have deteriorated.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to R. Moses of Coucy (13<sup>th</sup> century),
the Prophet Ezekiel’s <i>Tefillin</i> were examined after his grave had
collapsed.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
Ezekiel lived during the 6<sup>th </sup>century BCE.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In another case, according to <i>Piskei Tosafot</i> (13<sup>th</sup> or 14<sup>th</sup>
century), two pairs of <i>Tefillin</i> were found <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> one in Nehardea in Babylonia, and
the other in Jerusalem. One was said to correspond to Rashi and the other to
Rabbeinu Tam.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[8]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Why change the biblical order?<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Cohn explains that the need to divert from the seemingly straightforward
biblical order of the passages probably originated in mystical circles. The
view favoured by Rabbeinu Tam, which breaks with the biblical order, has the
two middle sections beginning with the word <span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">והיה</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-family: Arial;"><span dir="LTR"></span><span dir="LTR"></span> “<i>and it shall be</i>.”</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial;">In Medieval
rabbinic writings, this positioning of the two </span><span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">והיה</span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span> verses is known as <span dir="RTL" lang="HE">הויות באמצע</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>
and <span dir="RTL" lang="HE">הויות להדדי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> (the <span dir="RTL" lang="HE">והיה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>
verses are in the "<i>middle</i>" or "<i>stand alone</i>"). From a mystical perspective, it places the two <span dir="RTL" lang="HE">והיה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> verses in the <i>centre</i>, which gives pre-eminence
to G-d’s name (<span dir="RTL" lang="HE">שם הויה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) which has the same
letters as <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span><span style="mso-spacerun: yes;"> </span>והיה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>(“<i>and
it shall be</i>”).</span></span><span style="font-family: arial;"> Thus G-d is positioned, as it were, to a <i>central</i> position and this allows one to break with the standard biblical sequential order.</span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">The two middle
sections also have a certain asymmetry with their textual references being
Exodus <b>13:11</b> and Deuteronomy <b>11:13</b> which fits a typical mystical
schema. The mystics may have favoured this order with “<i>G-d in the centre</i>,”
although it is unlikely that Rabbeinu Tam himself would have employed such a
mystical notion. Many of the <i>Tosafists</i>, usually known for their sharp
analytical skills, were known to have also been very mystical in their worldviews.
Rabbeinu Tam, ironically, was an exception to this rule.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[9]</span></span></span></span></a></span></span><span style="font-family: arial;"> </span><span style="font-family: arial;">Rabbeinu Tam was one </span><i style="font-family: arial;">Tosafist</i><span style="font-family: arial;"> not generally considered to be overtly involved in mysticism at all </span><span style="font-family: arial;">[</span><span style="font-family: arial;">See </span><span style="font-family: arial;"><o:p></o:p><a href="https://www.kotzkblog.com/2018/06/180-mystical-forrays-of-tosafists.html" style="text-align: left;">Kotzk Blog: 180) MYSTICAL FORAYS OF THE TOSAFISTS:</a>], but later mystics may have read these conceptualisations into his ruling.</span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial;">Nevertheless, the
mystics have always encouraged the wearing of two pairs of <i>Tefillin</i> </span><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span><span style="mso-bidi-font-family: Arial;"> the standard Rashi and the additional
Rabbeinu Tam <i>Tefillin</i>. Thus, Rabbenu Tam <i>Tefillin</i> became
synonymous with the mystical approach.</span></span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>R. Goren's support of the archaeological 'evidence'</b></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">One final question
must be addressed. Why was Rabbi Goren drawn to the (inaccurate) theory of the
‘ancient origins’ of the Rashi and Rabbeinu Tam debate?</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Cohn suggests that Rabbi Goren may have been influenced by
certain mystical considerations:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Rabbi Goren had been raised in a
Hasidic milieu, and was also a promoter of Hasidic traditions – as evidenced by
the uniform liturgy he introduced as Chief Rabbi of the Israel Defense Forces,
which was in essence the Nusah traditionally used by Hasidim… Rabbi Goren may
have been eager to find, in ancient evidence from the Land of Israel, legitimacy
for the respect accorded by Hasidic custom to the view of Rabbenu Tam – to be
contrasted with the negative attitude toward wearing Rabbenu Tam’s tefillin
that he cites in the name of the anti-Hasidic Gaon of Vilna” (Cohn 2007:327).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This way, Rabbi Goren may have tried to “<i>confirm the
opinion of the Geonim and Rabbenu Tam which seems to have been accepted by them
as halakhah in practice</i>” (Ibid.) and attempted to show that such views were
rooted in the Holy Land from around the late Second Temple period.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Cohn, however, based his examination on the actual archaeological evidence. He contests such a
popular view despite it being purported in the name of archaeology and then adopted in some rabbinic circles. </span><span style="font-family: arial;">Of course, the debate between Rashi and Rabbeinu Tam may indeed have very ancient origins, but they are not found in the record of the scrolls of the Dead Sea.</span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><b>Analysis</b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;">For many, finding '<i>chizuk</i>' or support for religious practices and beliefs in </span><span style="font-family: arial;">the 'universal record' and in the stories we tell, is an important component of all faith systems. But in so doing, they need to be accurate and factful. In religion, perhaps more than anywhere else, truth matters.</span></div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b>Further Reading</b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b><br /></b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2023/07/438-seeking-interface-between-halacha.html">Kotzk Blog: 438) Seeking an interface between Halacha and archaeology</a></span></div><div style="text-align: justify;"><span style="font-family: arial;"><b><br /></b></span></div><div style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2020/02/264-questions-and-answers-from-heaven.html">Kotzk Blog: 264) QUESTIONS AND ANSWERS FROM HEAVEN:</a></span></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><a href="https://www.kotzkblog.com/2018/06/180-mystical-forrays-of-tosafists.html"><span style="font-family: arial;">Kotzk Blog: 180) MYSTICAL FORAYS OF THE TOSAFISTS:</span></a></div><span style="font-family: arial;"><!--[if !supportFootnotes]--></span><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Cohn, Y., 2007, ‘Rabbenu Tam’s tefillin: an Ancient Tradition or the Product of
Medieval Exegesis?’, <i>Jewish Studies Quarterly</i>, vol. 14, no. 4, 319-327.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Goren, S., 1964, ‘Hatefillin Mimidbar Yehudah Le’or haHalachah,” in <i>Torat
haMoadim</i>, (Tel Aviv: Avraham Tzioni, Tel Aviv (Hebrew), 497 and 501.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Yadin, Y., 1969, ‘Tefillin (Phylacteries) from Qumran (XQPhyl 1–4)’, <i>Eretz
Israel</i> 9 (Hebrew). Or in English: Yadin, Tefillin from Qumran (XQPhyl 1–4),
14.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
Blau, J., 1960, <i>Teshuvot haRambam</i>, vol. 2, Mekize Nirdamim, Jerusalem,
543.<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
<i>Sefer Mitzvot Gadol</i>, <i>mitzvat aseh</i> 22.<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
<i>Piskei Tosafot</i> to <i>Menachot</i>, <i>siman</i> 92.<o:p></o:p></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20451.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
Kanarfogel, E., 2000, Peering through the Lattices, Wayne State University
Press, Detroit. </span></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com8tag:blogger.com,1999:blog-5576585332526677688.post-84736605715704812692023-11-05T10:31:00.000+02:002023-11-05T10:31:28.458+02:00450) Could conflicting rabbinic views both be right?<p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaiDWOcgbOspbowI68FiRKkes66Njtx1tl4kUiaOHjxcqHBSziJnfle_2Rb6S7h9OS-g1517a-1M1Cm011G-hEhEeuVDpForOIKO1_sCQvrktknV5LWuQdMbLEIZkBr3Tw9B9f4GZc6hzTD_gdGmBbIAnLQkY7zHQTAVg0KlvrHQRGsu8Uy_ALmL6qJpE/s226/2023-11-05%2010_18_28-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="141" data-original-width="226" height="141" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaiDWOcgbOspbowI68FiRKkes66Njtx1tl4kUiaOHjxcqHBSziJnfle_2Rb6S7h9OS-g1517a-1M1Cm011G-hEhEeuVDpForOIKO1_sCQvrktknV5LWuQdMbLEIZkBr3Tw9B9f4GZc6hzTD_gdGmBbIAnLQkY7zHQTAVg0KlvrHQRGsu8Uy_ALmL6qJpE/s1600/2023-11-05%2010_18_28-Window.png" width="226" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">Can an Ashkenazi rely on legal pluralism to drink reheated tea in a Yemenite home on Shabbat?</span></td></tr></tbody></table><br /><b style="text-align: justify;"><span style="font-family: arial;">Introduction</span></b><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively on the research by
Professor Richard Hidary from Yeshiva University<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
looks at the possibility that the <i>Talmud </i>was open to the idea that two
conflicting rabbinic views could often both be correct.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Some<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
argue that in a <i>Talmudic</i> matter, there can only essentially be one
correct answer. This view emphasises the notion of an overarching <i>Talmudic</i>
truth. Hidary, on the other hand, rejects this <i>legal monistic</i> approach
and, instead, brings textual support for <i>legal pluralism</i><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"> –</span>
where the <i>Talmud</i> adopts the position that conflicting views can coexist
and be equally valid.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">[Note: This article discusses general ideas and principles. However,
as always with matters of <i>Halacha</i>, a competent <i>Halachic</i> authority
should be consulted for practical aplications.]</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The broad programmatic statements<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Talmud</i> makes some very broad ‘<i>official</i>’ or
‘<i>programmatic</i>’ statements about its pluralistic approach to its law:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים הֵן</span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“these and these are the words of
the living God” (y.<i>Yevamot</i> 1:6 (3b); b.<i>Eruvin</i> 13b and b.<i>Gittin</i>
6b).</span><span style="font-family: arial; text-align: right;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה
בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"ם עמד רבי יהושע על רגליו
ואמר (דברים ל, יב) לא בשמים היא</span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“it [i.e., Torah] is not in
heaven” (y.<i>Moed Katan</i> 3:1 (81c-d) and b.<i>Bava Metzia</i> 59b).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">מקרא אחד יוצא לכמה טעמים</span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“a single verse expresses several
meanings” (b.<i>Sanhedrin</i> 34a).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt;">בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרוֹעֶה אֶחָד</span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“all the words were given from
one shepherd” (t.<i>Sotah</i> 7:12 and b.<i>Chagiga</i> 3b).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Hidary acknowledges that short aphorisms and broad and “<i>programmatic
statements do not make a definitive case</i>” (Hidary 2010:233). However, he
goes on to show how firstly; the <i>Talmud</i> specifically adopts the model of
‘<i>argumentation</i>’ or ‘<i>dialectics</i>’ rather than present ‘<i>lists</i>’
of laws, and secondly; these terse and popular ‘<i>programmatic</i>’ statements
are backed up by technical examples scattered throughout the <i>Talmud</i>
which sustain the theory of <i>Halachic</i> plurality.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The adoption of the argumentative model<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The fact that the <i>Talmud</i> chooses the model of debate
is an indication that it has no intention to dictate laws. David Kraemer writes
that <i>Talmudic</i> editors’:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">‘‘willingness to engage in
argumentation is evidence of their recognition that the answer to a given
question or problem is not necessary or self-evident. To the contrary, if they
are willing to debate the issue, they must agree that there are at least two
possible answers or solutions.’’<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span></span></span></a></span><b><i><o:p><span style="font-family: arial;"> </span></o:p></i></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Pluralism in the <i>Mishna</i><o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We find this pluralistic approach developing even earlier on
in the <i>Mishna</i> (i.e., before the <i>Gemara</i> period). The <i>Mishna</i>
was open to mentioning and discussing different views by various rabbis and was
:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the first text of Jewish law to
include multiple named opposing opinions, [which]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
suggests a pluralistic attitude that all of these opinions are authentic parts
of the canon” (Hidary 1990:237).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Mishna</i> was happy to include minority opinions
that had <i>not</i> become the accepted <i>Halacha</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt;">וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל
וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת
דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל
דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה
וּבְמִנְיָן</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“And why do they record the
opinion of a single person among the many, when the halacha must be according
to the opinion of the many? So that if a court prefers the opinion of the
single person it may depend on him. For no court may set aside the decision of
another court unless it is greater than it in wisdom and in number…” (m<i>Eduyot</i>
1:5).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Mishna </i>explains that the reason for including
minority opinions was that a future court might agree with the minority opinion
and overturn the current decision. This means that even the ‘<i>rejected view</i>’
has truth value.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Pluralism in the Gemara<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What follows are some examples of <i>legal pluralism</i> as
found throughout the <i>Gemara</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">1) b.<i>Shabbat</i> 61a:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">אָמַר רַב יוֹסֵף: הַשְׁתָּא דְּתַנְיָא הָכִי,
וְאָמַר רַבִּי יוֹחָנָן הָכִי, דַּעֲבַד הָכִי — עֲבַד, וְדַעֲבַד הָכִי — עֲבַד</span><span style="mso-bidi-font-family: Arial;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Rav Yosef said, ‘Now that we
have learned this and R. Yochanan has said that, one who acts this way has
acted [legitimately] and one who acts that way has acted [legitimately].”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">2) b.<i>Shavuot</i> 48b:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">אמר רב חמא השתא דלא איתמר הלכתא לא כרב ושמואל
ולא כרבי אלעזר האי דיינא דעבד כרב ושמואל עבד דעבד כרבי אלעזר עבד</span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Rav Chama said, ‘Since the halacha
has not been stated either like Rav and Shmuel or like R. Elazar, a judge who
rules according to Rav and Shmuel has acted [legitimately], and one who rules
according to R. Elazar has acted [legitimately].’”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">3) b.<i>Berachot</i> 27a:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">הַשְׁתָּא דְּלָא אִתְּמַר הִלְכְתָא לָא כְּמָר
וְלָא כְּמָר, דַּעֲבַד כְּמָר — עֲבַד, וְדַעֲבַד כְּמָר — עֲבַד</span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Since the halachah has not been
stated either like this master or like that master, one who acts according to
this master has acted [legitimately] and one who acts according to that master
has acted [legitimately].”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Hidary emphasises:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the rabbis as legislators
confront a range of authentic and theoretically correct possibilities. From
among these possibilities, they choose one as the only legitimate law for
practice. However, when, as in the cases discussed here, there is no clear
choice, then the range of theoretical possibilities, all of which have truth
value, remain available” (Hidary 1990:243).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">These concern cases where the law has not yet been decided.
But the same plurality applies to cases where the law has been decided:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">4) Here is an
example from the <i>Talmud Yerushalmi</i>:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">רַה הוּנָא בְשֵׁם רַב. הֲלָכָה כְרִבִּי
מֵאִיר. שְׁמוּאֵל אָמַר. הֲלָכָה כְרִבִּי יוּדָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי
אָמַר. הֲלָכָה כְרִבִּי שִׁמְעוֹן. אָמַר רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָא.
מְכֵּיוָן דְּתֵימַר. הֲלָכָה כְהָדֵין וַהֲלָכָה כְהָדֵין. מָאן דַּעֲבַד הָכֵין
לָא חֲשַׁשׁ וּמָאן דַּעֲבַד הָכֵין לָא חֲשַׁשׁ. אָמַר רִבִּי מָנָא. מִכֵּיוָן
דְּאִיתְמַר הֲלָכָה כְרַבָּנִן. שָֽׁבְקִין לְיָחִיד וְעָֽבְדִין כְרַבָּנִן</span><span style="mso-bidi-font-family: Arial;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“Rav Huna in the name of Rav [says]: The halacha follows R. Meir.
Shmuel says: The halacha follows R. Yehudah. R. Yehoshua ben Levi says: The
halacha follows R. Shimon. R. Shimon bar Carsena says: Since you say the halacha follows them and the halacha follows them, one who practices this way need not
worry and one who practices that way need not worry” (<i>Talmud Yerushalmi</i>,
<i>Eruvin </i>1:4 (19a).</span></span><span style="font-family: arial;"> </span></p>
<span style="mso-bidi-font-family: Arial; text-align: justify;"><span style="font-family: arial;">Hidary points out that this<span style="mso-spacerun: yes;"> </span><i>Yerushalmi</i>
is an important source supporting <i>legal pluralism</i> because:</span></span><span style="font-family: arial; text-align: justify;"> </span><br /><p class="MsoNormal" style="margin-left: 72pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“Unlike the Bavli formulations, where the problem was that ‘the halacha
has not been stated either like this master or like that master,’ the
Yerushalmi confronts a situation where all opinions have already been approved
as normative” (Hidary 1990:253).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">This means that,
according to the <i>Yerushalmi</i>, even in cases where the <i>Halacha</i> has
been decided and conflicting views have been sidelined, “<i>one who practices
this way need not worry and one who practices that way need not worry</i>.”</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">5) In a similar <i>Yerushalmi</i>
we read (concerning a dispute over whether the high priest walks around the
altar while sprinkling each corner or whether he stands in one place while
sprinkling):</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">שְׁנֵי כֹהֲנִים בָּֽרְחוּ בַפּוֹלֶמוֹסִיּוֹת.
אֶחָד אוֹמֵר. עוֹמֵד הָיִיתִי וּמְחַטֵּא. וְאֶחָד אוֹמֵר. מְהַלֵּךְ הָיִיתִי
וּמְחַטֵּא. אָמַר רִבִּי יוּדָן. הָדָא אָֽמְרָה. מָאן דַּעֲבַד הָכֵין לָא
חֲשַׂשׂ. וּמַאן דַּעֲבַד הָכֵין לָא חֲשַׂשׂ</span><span style="mso-bidi-font-family: Arial;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“Two priests ran away during the wars. One of them said, ‘I used to
stand and sprinkle.’ The other said, ‘I used to walk and sprinkle.’ Rav Yudan
said, ‘About this it is said: One who acts this way need not worry and one who
acts that way need not worry’’’ (<i>Talmud Yerushalmi</i>, <i>Eruvin</i> 5:5). <span style="mso-spacerun: yes;"> </span></span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We continue with some more examples:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">6) b.<i>Bava Batra</i> 124a:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">אָמַר רַבָּה בַּר חָנָא אָמַר רַבִּי חִיָּיא:
עָשָׂה כְּדִבְרֵי רַבִּי – עָשָׂה. כְּדִבְרֵי חֲכָמִים – עָשָׂה</span><span style="mso-bidi-font-family: Arial;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“Rabbah bar Chanah said in the name of R. Chiya, ‘If one acts according
to Rabbi he has acted [legitimately]; [If one acts] according to the sages he
has acted [legitimately].’”</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">The text continues:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">אָמַר רָבָא: אָסוּר לַעֲשׂוֹת כְּדִבְרֵי
רַבִּי, וְאִם עָשָׂה – עָשׂוּי. קָא סָבַר: מַטִּין אִיתְּמַר</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-family: Arial;"><span dir="LTR"></span><span dir="LTR"></span>.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“Rava said, ‘One may not act according to Rabbi; but if he already did,
then it was [legitimately] done.’ He thought it [the rule about Rabbi and his
colleague] was said to incline [towards the sages, but not to definitively
reject Rabbi].</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">Hidary explains:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“The fact that Rava still validates Rabbi’s view post factum, even
though he has decided that the halacha follows Rabbi’s opponent, suggests that
Rava is not a theoretical monist but rather accepts more than one opinion as
true. If he thought that Rabbi’s opinion had no theoretical truth value then he
should not have allowed one of his rulings to stand” (Hidary 1990:246).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">7) b.<i>Berachot</i>
11a:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">תָּנֵי רַב יְחֶזְקֵאל: עָשָׂה כְּדִבְרֵי בֵּית
שַׁמַּאי — עָשָׂה, כְּדִבְרֵי בֵּית הִלֵּל — עָשָׂה</span><span style="mso-bidi-font-family: Arial;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“Rav Yechezkel learnt: If one acts in accordance with the opinion of
Beit Shammai he has acted [legitimately]; if he acts in accordance with the
opinion of Beit Hillel he has acted [legitimately].”</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">All these examples
show that “<i>many rabbis believed that in some cases there does exist more
than one right answer</i>” (Hidary 1990:255).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">Applications of
this principle of legal pluralism today<o:p></o:p></span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">What follows is a fascinating
ruling from a contemporary <i>Halachic</i> authority, R. Eliezer Melamed, in
his <i>Peninei Halacha</i>.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a> In a
very interesting manner, he adopts some of the principles of <i>legal pluralism</i>
that we have touched upon and applies them to the laws of cooking on <i>Shabbat</i>.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">According to Rashi,
solid food that has cooled down, may be reheated on <i>Shabbat</i> by placing
it on a warmer. This is based on the principle <i>ein bishul achar bishul</i> (<i>there
can be no cooking after cooking</i>). So the ‘warming up,’ even if it gets very
hot, is not considered cooking, because it’s a solid food that has already been
cooked, and it can’t technically be cooked again.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">However, liquids (like
coffee or soup), may not be heated up again as that would be considered to be
cooking.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">The reason for this
distinction is that solid foods essentially taste the same once they have been
cooked, regardless of whether they served are hot or cold. This is why they may
be reheated because the second application of heat is not significant to their
taste.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">The same may not be
said for liquids where their temperature is an integral part of defining them
as cooked. There is, according to Rashi, a fundamental difference between cold
soup and hot soup, and the same is true of tea and coffee as well, as they are
usually consumed hot. This is why, in Rashi’s view, one can only reheat solids
but not liquids.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">Rambam, however, disagrees
and claims that <i>ein bishul achar bishul</i> (<i>there can be no cooking
after cooking</i>) applies not only to solids but to liquids as well. Thus, one
may reheat liquids just like one may reheat solids.</span></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">Now, Yemenite Jews
follow Rambam’s rulings, so they will reheat tea and soup on <i>Shabbat</i>,
even if they were kept in the refrigerator overnight.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial;">Ashkenazim, however,
follow Rema (whose opinion is a compromise between the Rambam and Rashi </span><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-bidi-font-family: Arial;"> Rema fundamentally accepts the position of
Rambam that <i>ein bishul achar bishul</i> applies to liquids as well,
except that if a liquid has cooled down entirely, it is rabbinically forbidden
to reheat it).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial;">So, if an Ashkenazi
visits a Yemenite on <i>Shabbat</i>, he or she may eat soup and drink tea that
was reheated </span><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span><span style="mso-bidi-font-family: Arial;"> something they wouldn’t
do at their own home!</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="mso-bidi-font-family: Arial;">However, the same
Ashkenazi may not ask a Yemenite to heat a liquid for him or her in their
Ashkenazi home </span><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span><span style="mso-bidi-font-family: Arial;"> unless the
Yemenite heats it up him or herself. In such a case, the Ashkenazi host may then
join the Yemenite guest in a bowl of reheated hot soup.</span></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">This practical example
from a contemporary <i>Halachic</i> source illustrates how, at least in principle, the notion of <i>legal
pluralism</i> is upheld today.</span></span></p><p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;"><br /></span></span></p><p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;"><b>Further reading</b></span></span></p><p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">For more on R. Eliezer Melamed, see </span></span><a href="https://www.kotzkblog.com/2015/03/50-ethical-halachacist.html" style="text-align: left;">Kotzk Blog: 050) The Ethical Halachist</a></p><div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br /><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Hidary, R., 2010, Right Answers Revisited: Monism and Pluralism in the Talmud.
Uploaded to <i>Academia.edu</i>.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Hayes, c., 2008, ‘Legal Truth, Right Answers and Best Answers: Dworkin and the
Rabbis’, <i>Dine´ Israel</i>, 25, 73-121.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
This is a quotation from Ecclesiastes 12:11. <o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Kraemer, D., 1990, <i>The Mind of the Talmud</i>, Oxford University Press, Oxford,
172.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20450.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
<i>Peninei Halacha</i>, <i>Shabbat</i>, 10:6.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-33134850100037240972023-10-29T18:05:00.005+02:002023-11-01T17:15:23.370+02:00449) Maimonides on the authority of the rabbis<p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiripkYz2q9cTZwtZUztTTabIIBrt120YGk3prGaoQMPdaZ4NDpcNqZlYHXxq8cJrZ2wDngqaobXz9YffpPtnTuz7TN1SSFdEzpyB1xRDW9Ivw-v_yBJpr8ZTvOufgQSoVI_VaFsKhc-AAru6x8RVcGzatFXPqk6VzhFLlkzlXz9xpcBdzFxM56Tnt748M/s828/2023-10-29%2017_51_29-More-Nevuchim-Yemenite-manuscipt.jpg%20(840%C3%97465)%20and%204%20more%20pages%20-%20Profile%201%20-%20Mi.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="456" data-original-width="828" height="176" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiripkYz2q9cTZwtZUztTTabIIBrt120YGk3prGaoQMPdaZ4NDpcNqZlYHXxq8cJrZ2wDngqaobXz9YffpPtnTuz7TN1SSFdEzpyB1xRDW9Ivw-v_yBJpr8ZTvOufgQSoVI_VaFsKhc-AAru6x8RVcGzatFXPqk6VzhFLlkzlXz9xpcBdzFxM56Tnt748M/s320/2023-10-29%2017_51_29-More-Nevuchim-Yemenite-manuscipt.jpg%20(840%C3%97465)%20and%204%20more%20pages%20-%20Profile%201%20-%20Mi.png" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">A 13th to 14th century manuscript of <i>Moreh Nevuchim</i> from Yemen.</td></tr></tbody></table><br /><b style="text-align: justify;"><span style="font-family: arial;">Introduction</span></b><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> based extensively on the research by
Professor Menachem Kellner<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">− explores
Maimonides (1135-1204) as a democratiser of Jewish law. Maimonides’ theology
and worldview have been interpreted in so many ways, many of which are mutually
exclusive. The problem is that by just reading his Code of Law, known as <i>Mishneh
Torah</i>, he comes across as a dedicated jurist and <i>Halachist</i>. On the
other hand, by just reading his Guide of the Perplexed, or <i>Moreh Nevuchim</i>,
he emerges as a radical philosopher. Thus, to some, Maimonides is simply a legal
<i>Halachist</i> who essentially despised philosophy<span style="mso-spacerun: yes;"> </span>(either because they never read <i>Moreh
Nevuchim</i> or they claimed it was a forgery). To others, he becomes the Great
Philosopher whose deepest thoughts were in grave conflict with normative Judaism.
To still others, he becomes a secret mystic who later in his life turns against
philosophy and adopts <i>Kabbalah</i>.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
And there are even those who believe he was a secret Karaite.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span></span></span></a></span></span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Maimonides became one of the most complicated of all the rabbis whose
innermost thoughts were often difficult to fathom. This controversy over who
Maimonides really was, did not begin after his lifetime but, instead,
manifested immediately when his writings began to become known. We shall try to
fathom what exactly it was about Maimonides that attracted such controversy.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Maimonides encourages ‘concealing’ and ‘revealing’ one's thoughts<o:p></o:p></span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">It is important to remember that Maimonides did not become open to
various contradictory interpretations by accident. In a sense, he invited
controversy, because at the beginning of his great philosophical treatise, <i>Moreh
Nevuchim</i> (<i>The Guide of the Perplexed</i>), he writes that it is necessary
to hide one’s innermost thoughts from the common people:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“In speaking about very obscure
matters it is necessary to conceal some parts and to disclose others. Sometimes
in the case of certain dicta this necessity requires that the discussion
proceed on the basis of a certain premise, whereas in another place necessity
requires that the discussion proceed on the basis of another premise contradicting
the first one. In such cases the vulgar must in no way be aware of the
contradiction; the author accordingly uses some device to conceal it by all
means” (Guide, I, Introduction).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Here Maimonides acknowledges that sometimes a dual approach
is required where in one instance, the discussion must “<i>proceed on the basis
of a certain premise</i>,” while other times the discussion must “<i>proceed on
the basis of another premise contradicting the first one</i>.” Maimonides
believed that this dual approach is neither a problem nor a contradiction but,
rather, a requirement if one is to get anywhere in a theological investigation.
However, it needs to be hidden from the simple or “<i>vulgar</i>” masses who
cannot hold two thoughts at the same time.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This ‘declaration’ by Maimonides opened up a Pandora's box that
has never been <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> and probably will never be <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> closed:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“With these statements Maimonides
precipitated a cottage industry in Jewish intellectual circles, and has kept
his interpreters busy ever since for close to a millennium. He also invited
debate over his meaning and turned himself into a hook on which a bewildering
array of opinions have been hung” (Kellner 1991:75).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides, thus, intentionally compelled his readers to
engage in soul-searching and made it nigh impossible for a definitive
understanding of who he really was. Forever, thinking Jews would be in some state
of tension between the interplays of the roles of all latent elements to be
found within Judaism. Some would welcome such an approach but many would find it
disconcerting. Is Judaism essentially <i>Halachic</i>, mystical, rational, or
philosophical <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span>
or all of the above?</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Democratisation of Judaism<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Leaving that important question aside for now, there is one
area of Maimonides’ thought that is clear, although often overlooked <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
namely, his view on the hold and hegemony of the rabbinate. Intriguingly, Kellner
shows how a major objective of Maimonides <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> and one that probably was the
main cause of the controversy surrounding him <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">– was his attempt to:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“undermine the authority of the rabbis
as a class” (Kellner 1991:75).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">This was perhaps the main issue Maimonides’ opponents had with him
in the first instance, and most likely surpassed the other issues of his
personal philosophies and thoughts.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Certainly, Maimonides recognised the authority of the rabbis when
it came to <i>Halacha</i>, but what concerned him was:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">“in particular, the authority they
exercised in matters that extended beyond the narrowly legal” (Kellner 1991:75).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides promoted the idea that the role of the rabbis was
limited solely to the sphere of legal and halachic rulings concerning the miniature
of the law, and it did not extend beyond that. This did not sit well with many
of his rabbinic colleagues.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">How far Maimonides intended to go with this idea is
difficult to know. He may have gone very far and even ‘politicised’ his views
to ‘subvert’ the rabbis as a ‘class.’ Through his writing of the <i>Mishna
Torah</i>, which was essentially a summary of the entire <i>Talmud</i> and the
first major codification of <i>Halacha</i>,<span style="mso-spacerun: yes;">
</span>he was indeed side-stepping the rabbis who would no longer need to be
consulted on every matter of the law.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Sheshet ben Yitzchak Benveniste of Saragossa sent a
letter to R. Meir haLevi Abulafia,<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[5]</span></sup><!--[endif]--></span></sup></a> pointing
out that <i>even</i> in the realm of basic <i>Halacha</i>, Jews had been freed
from their previous reliance on rabbis. This was because the <i>Mishna Torah</i>
with its elucidation of the <i>Halachot</i> was now accessible to all. The
rabbis had, to some significant extent, been side-lined.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">“No need for any other book” [i.e., the Talmud]<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Additionally, Maimonides effectively removed the need to
study <i>Talmud</i>, the essence of rabbinic Judaism, as he had already summarised
the <i>Talmud</i> in his <i>Mishneh Torah</i>. With the <i>Halachic</i> conclusions
presented in the <i>Mishneh Torah</i>, all that was left of the <i>Talmud</i> were
legal arguments. But these were now resolved in his <i>Mishneh Torah</i> and,
therefore, no longer necessary. He writes this clearly in his own words when he
states that it is no longer necessary to study <i>Talmud</i>, since with his <i>Mishna
Torah</i> Code:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“no other work should be needed
for ascertaining any of the laws of Israel, but that this work might serve as a
compendium of the entire Oral Law ... [such] that a person who first reads the
Written Law and then this compilation, will know from it the whole of the Oral
Law, without needing to consult any other book between them” (Introduction to <i>Mishneh
Torah</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The “<i>book between</i>” the Written Torah and <i>Halacha</i>
is the <i>Talmud</i>. As Kellner puts it:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he upshot of his position was
in effect to remove from the heart of the Jewish curriculum the one arena in
which rabbis are the undisputed masters: Talmud. In both the Mishneh Torah and
the Guide of the Perplexed Maimonides subtly restricts the authority of the
Sages of the Talmud” (Kellner 1991:76).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Limiting rabbinic authority to Halacha<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This limiting of the role the rabbis play is a recurring
theme in much of Maimonides’ writings. For example, he limits the rabbis’ knowledge
about messianic matters:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: right;"><span style="font-family: arial;"><span dir="RTL" lang="HE" style="font-size: 11pt; line-height: 150%; mso-ansi-font-size: 12.0pt; mso-bidi-font-family: Arial;">וְיֵשׁ מִן הַחֲכָמִים שֶׁאוֹמְרִים שֶׁקֹּדֶם
בִּיאַת הַמָּשִׁיחַ יָבוֹא אֵלִיָּהוּ. וְכָל אֵלּוּ הַדְּבָרִים וְכַיּוֹצֵא
בָּהֶן לֹא יֵדַע אָדָם אֵיךְ יִהְיוּ עַד שֶׁיִּהְיוּ. שֶׁדְּבָרִים סְתוּמִין
הֵן אֵצֶל הַנְּבִיאִים. גַּם הַחֲכָמִים אֵין לָהֶם קַבָּלָה בִּדְבָרִים אֵלּוּ.
אֶלָּא לְפִי הֶכְרֵעַ הַפְּסוּקִים. וּלְפִיכָךְ יֵשׁ לָהֶם מַחְלֹקֶת
בִּדְבָרִים אֵלּוּ. וְעַל כָּל פָּנִים אֵין סִדּוּר הֲוָיַת דְּבָרִים אֵלּוּ
וְלֹא דִּקְדּוּקֵיהֶן עִקָּר בַּדָּת. וּלְעוֹלָם לֹא יִתְעַסֵּק אָדָם
בְּדִבְרֵי הַהַגָּדוֹת. וְלֹא יַאֲרִיךְ בַּמִּדְרָשׁוֹת הָאֲמוּרִים
בְּעִנְיָנִים אֵלּוּ וְכַיּוֹצֵא בָּהֶן. וְלֹא יְשִׂימֵם עִקָּר. שֶׁאֵין
מְבִיאִין לֹא לִידֵי יִרְאָה וְלֹא לִידֵי אַהֲבָה.</span></span><span style="font-family: arial; text-align: justify;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Some of our Sages say that the
coming of Elijah will precede the advent of the Messiah. But no one is in a
position to know the details of this and similar things until they have come to
pass. They are not explicitly stated by the Prophets. Nor have the Rabbis [of
the Talmud]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a> any
tradition with regard to these matters. They are guided solely by what the
scriptural texts seem to imply. Hence there is a divergence of opinion upon the
subject…</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">A person should not occupy
himself with the [rabbinic] <i>Aggadot</i> and <i>Midrashot</i> concerning
these and similar matters, nor should he consider them as essentials, for study
of them will neither bring fear or love of God” <span style="mso-spacerun: yes;"> </span>(Maimonides: <i>Mishneh Torah</i>, <i>Hilchot
Melachim uMilchamot </i>12:2).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kellner puts it a little more bluntly:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he Sages are simply
interpreting biblical verses as best they can. In effect, Maimonides is saying
that their interpretations carry no more authority than our own” (Kellner
1991:77).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Besides <i>eschatological</i> matters, Maimonides also limits
the knowledge of the rabbis when it comes to matters of <i>science</i> and <i>medicine</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Do not ask me to show that
everything they [the Sages] have said concerning astronomical matters conforms
to the way things really are. For at that time [when the Talmud was written]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
mathematics were imperfect. They did not speak about this as transmitters of
the dicta of the prophets…they had heard these dicta from the men of knowledge
who lived in those times” (Guide II:8 and III:15).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Similarly, in his Introduction to <i>Perek Chelek</i>,<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[8]</span></sup><!--[endif]--></span></sup></a> Maimonides
again undermines the authority of his rabbinic contemporaries “<i>the
overwhelming majority of whom, on Maimonides' own testimony there, understood
aggadot literally, not allegorically</i>” (Keller 1991:91).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What emerges from Maimonides’ thought is that we certainly
must follow the rabbis when it comes to <i>Halacha</i>, but we do not have to
consult them on matters of <i>science</i>, nor even on matters of <i>biblical
interpretation</i>. Bear in mind that Rambam in his references to ‘rabbis’ is
referring directly to the Sages of the <i>Mishna</i> and <i>Gemara</i> (<i>Talmud</i>).
How much more so would these Maimonidean views of limiting the authority of the
rabbis apply to the latter rabbis (<i>Rishonim</i>) and particularly to contemporary
rabbis (<i>Acharonim</i>)?</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Maimonides could not have written such things<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">These views of Maimonides, understandably, created such a stir
in the rabbinic world, that other rabbis feared the undermining of their
authority. Some, therefore, claimed that he could never have written these
outrageous views against rabbinic hegemony and that these sections were
forgeries. Shem Tov Ibn Shem Tov writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Many rabbinic scholars said that
Maimonides did not write this chapter and if he did write it, it ought to be
hidden away or, most appropriately, burned. For how could he say that those who
know physics are on a higher level than those who engage in religion…”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This reluctance to accept that Maimonides had written such
things continues to more modern times and we see that even rabbis like R. Yakov
Emden (1697-1776) could not believe that the same man who wrote <i>Mishneh
Torah</i> wrote <i>Moreh Nevuchim</i> (<i>The Guide of the Perplexed</i>).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[9]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">How far was Maimonides intending to go?<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Regarding Maimonides’ restriction of the role of the rabbi, Kellner
suggests that we just don’t know how far he intended to proceed on this programme
of restructuring and limiting the role of the rabbis within Jewish society:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Maimonides may or may not have
had…a political goal in mind when he wrote the Mishneh Torah and his other
books; he is silent on the subject, and therefore we have no way of knowing”
(Kellner 1991:76).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, what we do know is that Maimonides clearly limited
the power of the rabbis to <i>Halachic</i> matters and did not encourage people
to consult them on other matters, be they societal, medical or political. This
is an interesting view because, in principle, it precludes the possibility of
Jews ever adopting the political model of a theocracy. Rabbis can become master
<i>Halachic</i> scholars but they can never become supreme leaders.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>Intellectual independence</b><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to Maimonides, rabbis should never control the way
a society thinks, because Jews must always maintain “<i>intellectual
independence</i>” (Kellner 1991:76). Although rabbis can expound on the <i>law</i>,
they can never tell people <i>what to think</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">When it comes to independence of thought, Maimonides
maintained<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a> that
one accepts the truth from whatever source it is derived, even if the author is
‘unacceptable.’ Maimonides writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[I]t is not proper to abandon
matters of reason that have already been verified by proofs, shake loose of
them, and depend on the words of a single one of the Sages from whom possibly
the matter was hidden... A man should never cast his reason behind him, for the
eyes are set in front, not in back” (Maimonides, Letter on Astrology).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[11]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The idea of never giving up intellectual independence
(whilst, of course, submitting to the rabbinic authority of <i>Halacha</i>) is such
a dominant theme of Maimonides that it “<i>finds expression in one way or
another on almost every page he wrote</i>” (Kellner 1991:78).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Teachings like the importance of maintaining <i>independence
of thought</i>, coupled with Maimonides’ limiting of rabbinic authority in all areas
outside of <i>Halacha</i> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> like science, history, politics, medicine, messianism,
eschatology and even <i>theology</i> (Kellner 1991:78)(!) <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">– would have
threatened the autonomy of much of the rabbinic world.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Conclusion<o:p></o:p></span></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Kellner makes an interesting point because all too often we see
that Maimonides is criticised primarily for introducing foreign Aristotelian, Greek
and Arabic philosophical ideas into Judaism. These are valid objections and
there are arguments for and against such positions. But is it most likely that
these, albeit legitimate objections, were sometimes predicated upon something far
more pragmatic – his underlying challenge to the far-reaching <i>universal</i> (i.e.,
extra-<i>Halachic</i>) authority of the rabbis. According to Maimonides, rabbis
do have great authority, but only when confined strictly to the realm of <i>Halacha</i>.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;"><span style="font-family: arial;">Accordingly: 1) Maimonides’ democratisation of Jewish law through his
<i>Mishneh Torah</i> in which he presented his easy guide to <i>Halacha</i>,
side-stepping the need for a teacher; </span></span><span style="font-family: arial;">2) coupled with his claim that </span><i style="font-family: arial;">Talmud</i><span style="font-family: arial;"> study was no longer
essential; 3) plus his severe limiting of the range of rabbinical jurisdiction purely
to technical </span><i style="font-family: arial;">Halacha</i><span style="font-family: arial;"> − would have served as a triple blow to rabbinic
authority. These three Maimonidean innovations aimed at limiting the absolute
power of the rabbis may have been the core reasons why Maimonides, arguably, endured
more theological persecution than any other rabbi in Jewish history. All the
other well-known objections relating to his philosophy and worldview may have
secondary devices.</span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Further Reading<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">See my translation of the article by Dr Avi Harel <a href="https://www.kotzkblog.com/2022/09/398-maimonides-view-on-parameters-of.html">Kotzk
Blog: 398) Maimonides’ view on the parameters of ‘faith in the sages’</a>.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Kellner, M., 1991, ‘Reading Rambam: Approaches to the Interpretation of
Maimonides’, <i>Jewish History</i>, vol. 5. no.2, 75-93.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
See <a href="https://www.kotzkblog.com/2016/02/71-mysterious-secret-document-attesting.html">Kotzk
Blog: 071) Mysterious 'Secret Document' Attesting That Rambam Was A Mystic:</a><o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
See <a href="https://www.kotzkblog.com/2019/08/239-maimonides-secret-karaite.html">Kotzk
Blog: 239) MAIMONIDES - A ‘SECRET KARAITE’?</a><o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Pines, S., 1963, <i>Guide of the Perplexed</i>, University of Chicago Press, Chicago,
18.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Marx, A., 1934, 'Texts By and About Maimonides, <i>Jewish Quarterly Review</i>,
25, 371-428.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
<i>Mishna Sanhedrin</i>, Ch. 10.<o:p></o:p></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
Schachter, J., ‘Rabbi Jacob Emden's Iggeret Purim’, in <i>Studies in Medieval
Jewish History and Literature 2</i>, 441-46. <o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
<i>Shemona Perakim</i>, Introduction to <i>Avot</i>.<o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20449.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[11]</span></span><!--[endif]--></span></span></a>
See "Letter on Astrology," translated by Ralph Lerner, in Ralph Lemer
and Muhsin Mahdi, eds.. <i>Medieval Political Philosophy</i> (Ithaca: Cornell
University Press, 1972), 235.</span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-80596764509648526452023-10-22T11:45:00.004+02:002023-10-22T17:41:39.635+02:00448) R. Yosef Karo’s unusual mystical entries in his diary<p><br /></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpctMtPARVnKgGJYSEO-fz2v3bvo00nSzNCwCnc0NJTLSKRLoLCG4EjPyS1Jtshte4vBstuviT391K1aIqXPI630WrADDaQX8glKgSpa8iD8qiyxHpuMc5SVarJoSi1fY4xsDyDR1kdD0bamdhA_xO6lt-EOdKCHToZiF9fKiTojnLAiQyllPcS8GgcCE/s541/2023-10-22%2010_45_34-Window.png" style="margin-left: auto; margin-right: auto;"><span style="font-family: arial; font-size: x-small;"><img border="0" data-original-height="541" data-original-width="450" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpctMtPARVnKgGJYSEO-fz2v3bvo00nSzNCwCnc0NJTLSKRLoLCG4EjPyS1Jtshte4vBstuviT391K1aIqXPI630WrADDaQX8glKgSpa8iD8qiyxHpuMc5SVarJoSi1fY4xsDyDR1kdD0bamdhA_xO6lt-EOdKCHToZiF9fKiTojnLAiQyllPcS8GgcCE/s320/2023-10-22%2010_45_34-Window.png" width="266" /></span></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">1773 edition of Magid Meisharim by R. Yosef Karo</span></td></tr></tbody></table><br /><p></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction</span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Yosef Karo (1488-1575) is well recognised as the great
codifier of Jewish law who was responsible for the <i>Shulchan Aruch. </i>Many
are familiar with the logical and methodical nature of this legal code. For
practical purposes, today, he is widely regarded as the last of the great
codifiers if not the codifier par excellence.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, not many are aware of an extremely mystical
component of his makeup. This extreme mysticism may seem rather surprising for
someone so steeped in the pragmatism of legal codes. He kept a diary in which
he recorded some of the mystical teachings he had acquired from an apparent
spiritual or angelic being, known as a <i>Magid</i> (who identified as the
‘soul’ of the <i>Mishna</i>). These were later published in book form under the
title <i>Magid Meisharim</i>.</span><b><o:p><span style="font-family: arial;"> <span></span></span></o:p></b></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively <span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">on</span><span style="background: white; color: black; line-height: 150%; mso-ascii-font-family: Arial; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-color-alt: windowtext; mso-hansi-font-family: Arial;"> the research by Professors </span><span style="line-height: 150%; mso-bidi-font-size: 12.0pt;">(R.J.) Zwi Werblowsky<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a></span>
and Gershom Scholem<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> is
an expansion of the earlier <a href="https://www.kotzkblog.com/2017/12/153-mystical-side-to-r-yosef-karo.html">Kotzk
Blog: 153) A MYSTICAL SIDE TO R. YOSEF KARO:</a> and analyses additional
curious messages R. Karo claimed he had received from his spiritual <i>Magid</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">[Note: Sensitive readers may find some of the quotations in
this article to be disturbing.]</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Confirmation that R. Karo is superior to R. Shlomo Alkabetz<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">There appears to have been some degree of scholarly friction
between the two Safed <i>Kabbalists</i>, R. Yosef Karo and R. Shlomo Alkabets
(the author of the <i>Shabbat</i> hymn, <i>Lecha Dodi</i>). The two had
different views on several issues and <i>Magid Meisharim</i> (respectfully) records
the <i>Magid</i> endorsing R. Karo’s opinion over that of his rival, R.
Alkabetz:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“and if you write to Shlomo [Alkabetz]
my chosen one, inform him of these teachings [i.e., the criticisms of his
view]’ (<i>Magid Meisharim</i> 10b. i).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This case concerned an argument over the significance of
responding ‘<i>Amen</i>,’ but the two <i>Kabbalists</i> also differed on the <i>Kavanot</i>
(<i>concentrations</i>) required whilst reciting the <i>Shema</i> prayer (<i>Magid
Meisharim</i> 69a. i). In these cases, the <i>Magid </i>is similarly said to
have communicated to R. Karo that his views were superior to those of R.
Alkabetz.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What Werblowsky (1962:101) refers to as R. Karo’s “<i>repressed
jealousy</i>” of R. Alkabetz’s “<i>charismatic kabbalistic authority</i>,” is
reflected in the <i>Magid’s</i> promise to R. Karo that the latter’s wife would
give birth to a son:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“whose heart will be more open to
kabbalistic wisdom than [that of] my beloved Shlomo [Alkabetz] [<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">שלמה בחירי</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-family: Arial;"><span dir="LTR"></span><span dir="LTR"></span>],
so that everyone will marvel at his [i.e., R. Karo’s son’s] wisdom [over that
of R. Alkabetz]” (<i>Magid Mesiharim </i>ibid.).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">In fact, not only
will this son of R. Karo be a master of <i>Kabbalah</i>, but the <i>Magid</i>
promises that he will also “<i>be a great rabbi and a great Talmudic…scholar</i>,”
although he will indeed specialise in <i>Kabbalah</i>:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“There will be no kabbalist like him…for he will attain more kabbalistic
wisdom than anyone for the last five hundred years, even ten times more than by
beloved Shlomo [Alkabetz]” (<i>Magid Meisharim </i>ibid.).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">The common theme is
that the <i>Magid</i> affirms that R. Karo’s son is to totally surpass the <i>Kabbalistic</i>
knowledge of his father’s competing interlocutor R. Alkabetz. Despite the <i>Magid’s</i>
repeated assurances that R. Karo himself would also be greater than R.
Alkabetz, it seems that R. Karo, nevertheless, resigned himself to not being
able to equal R. Alkabetz as a <i>Kabbalist</i><span style="mso-spacerun: yes;">
</span>− but he believed that at least his son would outrival R. Alkabetz. His
hopes were therefore pinned on his unborn son.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>An agonising choice</b><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, included in the abovementioned <i>Magidic</i>
promise that R. Karo’s son would outshine the competition of R. Alkabetz’s
scholarship, R. Karo is presented with an agonising mystical choice. R. Karo
writes about how the <i>Magid</i> informed him of this curious choice:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“But know that your son will have
a somewhat ugly face and bad eyes. He will be very poor, but his heart will be open
to study Torah; for that reason he will not be completely blind, so that he
should [still] be able study Torah….<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">And as for your wish [that he
should have good eyes…and be rich, I am prepared to grant it to you; but know
that in that case he will be dull of understanding and utterly incapable of
studying Torah…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">If you really want him to be
beautiful and rich, say so at night at the time of prayer; but if you choose
wisdom for him you need not say anything]”<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
(<i>Magid Meisharim</i>).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">For some reason, the <i>Magid</i> is said to have presented
R. Yosef Karo with an active and agonising choice, or trade-off, between an “<i>ugly
face and bad eyes</i>” over “<i>wisdom,</i>” in order to surpass the knowledge
of R. Shlomo Alkabetz.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Friction between R. Karo and R. Yitzchak Luria (Arizal)<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Yitzchak Luria arrived in Safed around 1569, just three
years before he passed away in 1572. Werblowsky (1962:140) describes the
relatively small group that coalesced around R. Luria as making “<i>no attempt
to conceal from others their unquestioned superiority in the mystical hierarchy</i>.”
The followers of R. Luria promoted the notion that<span style="mso-spacerun: yes;"> </span>“<i>their mysteries were profounder</i>” and
“<i>kabbalists of other schools were essentially incapable of grasping their
doctrines.</i>”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The problem for R. Karo was that many of his followers and
students were now becoming attracted to the school of his new rival, R. Luria.
A confrontation between the two groups developed around the tomb of R. Shimon
bar Yochai because until the arrival of R. Luria, R. Karo and his school had
studied Zohar at the tomb. Now R. Luria set up his school at the tomb.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Once again the <i>Magid </i>comes to the defense of R. Karo
and promises him that he will also be greater than R. Luria; and that he will:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“delve deeper into kabbalistic
wisdom than the head [<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">הרא״ש</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-family: Arial;"><span dir="LTR"></span><span dir="LTR"></span>] </span>of Meron [i.e., R. Luria]” (<i>Magid Meisharim</i> 61b.
4)</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Luria was considered the head of Meron after he
commandeered the location from R Karo. According to Werblowsky (1962:142) “<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">הרא״ש</span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span>“ [the head] seems to be an acrostic for <span dir="RTL" lang="HE">הרב אשכנזי</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> [Rabbi Ashkenazi]. R. Luria’s family name
was Ashkenazi.</span></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The greatness of R. Karo<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Besides R. Karo’s apparent jealousy of R. Alkabetz, and R.
Luria, Werblowsky notes that it is evident from the diary that R. Karo had a “<i>profound
conviction of his own greatness</i>” (1962:119) and that he showed an “<i>ambition
to be the chief spiritual authority of Israel</i>” (1962:126). According to the
diary, the <i>Magid</i> identifies as the soul of the “<i>Mishna</i>” and tells
R. Karo:</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhbflQqkrJr40XQJLitLy5q15vEbWzzusZM25gZvV7VFslgmtIXm_6scbmtaorFt515WtzbKKDsNbH0jqPzVIL6aIF-ZRRMTehClEh3SuvbQsq0SWOTk6TCUpJBvvLhYPBcoo4EZ2NqlDABL3O41Bh6FWnE-3b7uM53_sZ2EaHH-NIs0XZx6oIxTP5cZs/s554/2023-10-22%2011_02_34-Window.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="112" data-original-width="554" height="65" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhbflQqkrJr40XQJLitLy5q15vEbWzzusZM25gZvV7VFslgmtIXm_6scbmtaorFt515WtzbKKDsNbH0jqPzVIL6aIF-ZRRMTehClEh3SuvbQsq0SWOTk6TCUpJBvvLhYPBcoo4EZ2NqlDABL3O41Bh6FWnE-3b7uM53_sZ2EaHH-NIs0XZx6oIxTP5cZs/s320/2023-10-22%2011_02_34-Window.png" width="320" /></a></div><span style="font-family: arial;"><br /></span><p></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“I am the Mishna speaking from
your mouth…I shall exalt you to be a prince and nagid [leader] over the
diaspora of Israel in the kingdom of Arabistan [<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">עראביסט</span><span dir="RTL" lang="HE" style="line-height: 150%;">ן</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-family: Arial;"><span dir="LTR"></span><span dir="LTR"></span>]”<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a> (<i>Magid
Meisharim</i> 39a. ii).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Magid</i> endorses the greatness of R. Karo and
describes invisible heavenly hosts accompanying R. Karo whenever he leaves his
home and they declare:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Who is this man whom the King
delighteth to honour? He is the senior scholar of Palestine, the greatest
author of Israel” (<i>Magid Meisharim</i> 1b-2a).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Magid</i> continues to make three other important
promises to R. Karo:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">1) Restoring Semicha</span></b><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Through you I shall restore [the
institution of classical rabbinic] ordination [Semicha].<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>”
[See <a href="https://www.kotzkblog.com/2018/08/191-sanhedrinsmicha-story-then-and-now.html">Kotzk
Blog: 191) THE SANHEDRIN/SMICHA STORY – THEN AND NOW:</a>]” (<i>Magid Meisharim</i>
ibid.).</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">2) The first to finish his book</span></b><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“I shall grant that you finish
your book…[before a ‘certain’ rabbi in Krakow would finish his]” (<i>Magid Meisharim</i>
ibid).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This rabbi was R. Moshe Isserless (1530-1572), the <i>Ramah</i>,
who wrote a parallel <i>Shulchan Aruch</i> for <i>Askenazim</i> corresponding
to R. Karo’s work which was essentially for <i>Sefaradim</i>. It
seems that R. Karo wanted to finish his work before the <i>Ramah</i>, lest he
be considered ‘secondary’ to <i>Ramah</i>. Today, both works appear side by
side in contemporary editions of the <i>Shulchan Aruch</i>, but <i>Ramah</i> is
nevertheless presented in smaller print under the title “<i>Hagah</i>” (<i>note</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><b>3)</b> <b>Dying as a martyr</b></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“and thereafter you will be
burned for the holiness of my Name…and share in the resurrection of the dead” (<i>Magid
Meisharim</i> ibid.).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Let us now focus on this third
point, the unusual desire to be burned as a martyr at the stake. It may be one
of the most significant and revealing of all of R. Karo’s mystical wishes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">A martyr's death at the stake<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Yosef Karo greatly admired the
false Messiah Shlomo Molcho [see <a href="https://www.kotzkblog.com/2018/12/206-david-reuveni-and-shlomo-molcho.html">Kotzk
Blog: 206) DAVID REUVENI AND SHLOMO MOLCHO - A MESSIANIC DUO:</a>] who was
burned at the stake at the age of 31, in Mantua Italy in 1532, after trying to
get Emperor Charles to convert to Judaism. According to R. Chaim Vital, Shlomo
Molcho also had a <i>Magid</i> as his teacher. R. Karo had envied Shlomo
Molcho’s martyrdom and also wanted to die such a death.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">What comes next?<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">For astounding reasons that even
the <i>Magid</i> falls silent on <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> and that will soon become apparent <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> R.
Karo was more interested in the period of <i>Resurrection of the Dead</i> over
the <i>Messianic Era</i> itself:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The main
substance of Karo’s personal eschatology is not the sight of the Messiah, but
rather his participation in the subsequent resurrection and his admission to
unheard-of glory in the hereafter” (Werblowsky 1962:128).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Magid</i> promises the
fulfilment of R. Karo’s desire to be burned at the stake and then begins to
hint at what is still to come thereafter:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“all the saints
of Paradise with the Shechina at their head will go forth to meet you and
receive you with songs of praise. They will lead you before them like a
bridegroom walking in front [of the bridal procession] and all will accompany
you to your [marriage] canopy. I have prepared for you seven more canopies one
on top of the other. And in the innermost and highest canopy seven rivers of
goodly perfume flow…They will prepare for you a throne of gold…and all the
saints shall accompany you and sing before you until you reach the first
canopy. There they will clothe you with a second vestment of honour and
similarly at every canopy so that as you arrive at the last canopy you will
wear fourteen vestments of honour.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">Thereafter two
of the saints that escort you will place themselves at your right and left,
like the best men of a bridegroom, and they will lift you to your throne. As
you begin to mount the throne they will put a fifteenth vestment of honour on
the other fourteen that you already wear…Thus they will…take hold of the crown
suspended [above the throne] and lower it on your head…” (<i>Magid Meisharim </i>ibid.).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Then, in a description of apparent
apotheosis and deification <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> where a being is elevated to the level of the Divine<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="line-height: 150%;">[7]</span></sup><!--[endif]--></span></sup></a> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> we
read:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the saints
will arise and escort you…and proclaim your glory and say ‘render glory to the
holy son of the highest King and render glory to the image of the King” (<i>Magid
Meisharim </i>ibid.).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Magid</i> goes yet further:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“They will sing
and chant until they bring you to the place of the thirteen rivers of perfume.
As you immerse yourself in the first river, they will divest you of the first
of the vestments that you wear, and so with the second and third…until,<span style="mso-spacerun: yes;"> </span>as you immerse yourself in the thirteenth
[river], thirteen vestments will have been removed. Thereupon the River of Fire
will flow forth and the fourteenth vestment will be removed from you and you
will be clothed with a white garment” (<i>Magid Meisharim </i>ibid.).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">“[N]ot permitted to reveal”<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Now the <i>Magid</i> suddenly
becomes evasive and the elaborate details and descriptions presented thus far suddenly
become obscure:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Then [the
archangel] Michael, the [celestial] high-priest, will be ready to lift up your
soul into the presence of God. From this point on it is not permitted to reveal
anything…” (<i>Magid Meisharim </i>ibid.).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Werbowsky (1962:130) cautions
against any attribution of this section of <i>Magid Meisharim</i> to “<i>erotic
or bridal mysticism</i>,” but he does refer us to Gershom Scholem who discusses
this surprising genre of <i>Kabbalah.</i></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">An unusual genre of <i>Kabbalah</i><o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Scholem (1941:225) famously
maintains that sometimes “<i>genuine Jewish thought became indissolubly mixed
up with primitive mythical elements.</i>” This was particularly the case when
it came to sexual symbolism which played “<i>an important part in the history
of mysticism</i>.” Mystical literature certainly has many such images, no
matter how we are told to interpret (or not to interpret) them.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><i><span style="font-family: arial;">Zoharic Kabbalists<o:p></o:p></span></i></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Scholem (1941:226) notes that
earlier, particularly Spanish <i>Kabbalah</i>, downplays the love relationship
between the human soul and G-d. The earlier <i>Kabbalists</i>, for example, did
not interpret the <i>Song of Songs</i> as representing a relationship between
G-d and the soul and neither did this biblical work come to represent <i>unio
mystica</i>. These early <i>Kabbalists</i> spoke more of the love between a <i>father</i>
and a <i>child</i> and not of love between G-d and the soul, or lover and
beloved. The <i>Zohar</i> describes the <i>daughter</i> receiving the kiss of
the <i>father</i>.<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a> There
is, however, an exception to this rule and that is a reference in the <i>Zohar</i>
describing Moshe “<i>in a striking phrase that he had intercourse with the
Shechina</i>” (Scholem 1941:226).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
This is based on a <i>Midrash</i> which speaks of Moshe’s sexual relationship
with his wife ending before he approaches G-d<span style="mso-spacerun: yes;">
</span>“<i>face to face</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Perhaps alluding to something
similar, the thirteenth-century Zerachya haYevani writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“It is well
known that one ought to believe that when man dies full of good deeds and
having lived a pious life God will love him and in the nature of this love is
the reward beggaring description…We ought not search out how this reward
actually will take place” (<i>Sefer haYashar</i>).<a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[10]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The possible reason for wanting
martyrdom <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Besides the abovementioned
exception amongst the <i>Zoharic Kabbalists</i> where Moshe’s “<i>marriage with
the Shekhina had taken the place of earthly marriage</i>” (Scholem 1941:227),
the early <i>Kabbalists</i> did not often revert to this type of imagery.
However, later during the sixteenth century particularly amongst the <i>Safed
Kabbalists</i>, that imagery began to gain more purchase. R. Yosef Karo was
active within this mystical environment.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Taking all this into
consideration, it seems quite likely that when the <i>Magid Meisharim</i> suddenly
goes quiet and secretive <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> after describing in great detail the progression through
the various “<i>marriage canopies</i>” etc., and then suddenly stops, saying “<i>[f]rom
this point on it is not permitted to reveal anything</i>” <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> it
may be alluding a conceptualisation of some form of heavenly union.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This may have been the reason why
R. Karo’s desire was to “<i>be burned for the holiness of my Name…and share in
the resurrection of the dead</i>” (<i>Magid Meisharim</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Analysis: Dealing with the disconnect<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">These extreme mystical ideas are
enormously difficult to reconcile with R. Yosef Karo, the <i>Mechaber</i>, we
know from the <i>Beit Yosef</i> and <i>Shulchan Aruch</i>.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This ‘disconnect’ between the two
faces of R. Yosef Karo as both a <i>halakhist</i> and a <i>mystic</i>, is
paralleled by a similar ‘disconnect’ between the “<i>two faces of Maimonides in
his Code and in the Guide of the Perplexed</i>” (Werblowsky 1964:127). With
Maimonides, however, the ‘disconnect’ was between the <i>rationalism</i> of the
Guide (<i>Moreh Nevuchim</i>) and his more mainstream worldviews expressed in
the Code (<i>Mishna Torah</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Werblowsky (who was both an
academic and a graduate of Ponevitch Yeshiva) has a profound way of reconciling
the apparent ‘disconnect’ between these <i>two faces</i> of R. Karo:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Rabbinic
Judaism celebrated its greatest triumph in its most outstanding halakhist <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> not
by suppressing or ousting all other forms of religious life but rather by maintaining
its undisputed supremacy, in spite of the most surprising paranormal
manifestations, intense charismatic life, and acute kabbalistic ‘enthusiasm’ in
its greatest representative” (Werblowsky 1964:147).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One cannot help but wonder whether
the same generous standards of judgement and magnanimous acceptance afforded to
the <i>mystics</i> would be so readily applied to the <i>two faces</i> of <i>rationalists</i>
like Maimonides and Yahya Kafih.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Further Reading:<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2019/12/255-lost-religion-of-maimonides.html">Kotzk
Blog: 255) THE 'LOST RELIGION' OF MAIMONIDES:</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2016/06/86-traditional-school-of-yemenite.html">Kotzk
Blog: 086) A TRADITIONAL SCHOOL OF YEMENITE RATIONALISM:</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2020/10/298-unimaginable-writings-of-r-yonatan.html">Kotzk
Blog: 298) UNIMAGINABLE WRITINGS OF R. YONATAN EIBESCHUETZ :</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/12/153-mystical-side-to-r-yosef-karo.html">Kotzk
Blog: 153) A MYSTICAL SIDE TO R. YOSEF KARO:</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2018/08/191-sanhedrinsmicha-story-then-and-now.html">Kotzk
Blog: 191) THE SANHEDRIN/SMICHA STORY – THEN AND NOW:</a><o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Werblowsky, R.J. Z., 1962<i>, Joseph Karo: Lawyer and Mystic</i>, Oxford
University Press.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Scholem, G., 1941, Major Trends in Jewish Mysticism, Schocken Books, New York.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Translation is essentially from Werblowsky but presented here in more modern
English.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
The section in square brackets is preserved in some manuscripts while other
versions simply state “<i>etc</i>.”<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Safed was considered to be the spiritual capital of Arabistan. Arabistan was
the orient area eastwards of Palestine and Syria. It included Kurdistan, Iraq
and Persia. Aleppo and Damascus, although outside of the Holy Land, still fell
within the area known as Palestine. The areas of North Africa were known as the
Maghreb (<span dir="RTL" lang="HE" style="mso-bidi-font-family: Arial;">מַארֶגבִּים</span><span dir="LTR"></span><span style="mso-bidi-font-family: Arial;"><span dir="LTR"></span>).
R. Karo referred to this three-fold demarcation of Jewish settlement in
Arabistan, Palestine and the Maghreb (Werblowsky 1962:126). Europe (Ashkenaz),
interestingly, seems to be absent from this perspective.</span><o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
R. Yakov Berav, a teacher of R. Yosef Karo, had tried to reestablish the
traditional form of <i>Semicha</i> that began when Moses ordained Joshua. The
chain of this <i>Semicha</i> ordination, however, had been broken during the
early middle ages (from around 500CE). Technically, however, Maimonides (Sanhedrin iv. II) allowed for the institution of <i>Semicha</i> to be
reinstituted if all the rabbis living in the Holy Land united and unanimously
decided to renew the <i>Semicha</i>. Based on this, R. Yakov Berav attempted to reestablish the <i>Semicha</i>, believing it may hasten the Messiah. However,
he was not successful with this endeavor because he was opposed by the Chief
Rabbi of Jerusalem, R. Levi ben Chaviv. Still, R. Berav ordained his student,
R. Yosef Karo who ordained others as well. But because there was no total
unanimity, the <i>Semicha</i> movement had essentially failed (Werblowsky
1962:123-124). It seems, however, that R. Karo persisted in believing “<i>he
would succeed where Berab had failed</i>” (Werblowsky 1962:127). Benayahu
points out that R. Karo indeed made another attempt at reinstituting the <i>Semicha</i>,
by by-passing the opposition of the Palestinian rabbis. He turned to the rabbis
of the diaspora and was ‘ordained’ again (Benayahu, 1960, ‘The Revival of
Ordination in Safed,’ in Yitzhak F. Baer Jubilee Volume, 248-269).<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
Although Werblowsky (1962:129) explains that these expressions are usual <i>Zoharic</i>
designations. This may be the case but the insinuation appears to go beyond the
boundaries of normative veneration.<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
Zohar II, 97a and 146b. There are, however, <i>Zoharic</i> references to the “<i>relation
of God to Himself, in the world of the Sefiroth</i>” (Scholem 1941:227) with
clear sexual imagery. Scholem speaks of:</span><span style="font-family: arial;"> </span></p>
<p class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“the divine ‘I’ and the
divine ‘You,’ [which is] the Holy One…and His Shekhinah…the ‘sacred union’ of
the King and Queen…[or] the Celestial Bridegroom and the Celestial Bride…In God
there is a union of the active and passive, procreation and conception, from
which all mundane life and bliss are derived” (Scholem 1941:227).</span><span style="font-family: arial;"> </span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;">The <i>Sefirot</i> (spheres) are described as “<i>offspring
of mystical procreation.</i>” Scholem adds:</span><span style="font-family: arial;"> </span></p>
<p class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Dimly we perceive
behind…[these] mystical images the male and female gods of antiquity, anathema
as they were to the pious Kabbalist” (Scholem 1941:227).</span><span style="font-family: arial;"> </span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;">The rabbis who opposed <i>Kabbalah</i> were often
quick to allude to its “<i>pagan character</i>” (Scholem 1941:408 n.75). An
example of this is the Yemenite rationalist scholar R. Yahya Kafih in his
criticism of mysticism entitled <span dir="RTL" lang="HE">ספר מלחמות השם</span><span dir="LTR"></span><span dir="LTR"></span> (Tel Aviv 1931). [See also <a href="https://www.kotzkblog.com/2016/06/86-traditional-school-of-yemenite.html">Kotzk
Blog: 086) A TRADITIONAL SCHOOL OF YEMENITE RATIONALISM:</a>].</span><span style="font-family: arial;"> </span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;">Another surprising example of this extreme imagery of
a ‘relationship’ between G-d and the <i>Shechina</i> follows:</span><span style="font-family: arial;"> </span></p>
<p class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“On the very day King
Solomon completed the building of the Temple in Jerusalem, God </span><span style="font-family: arial;">and His Bride were united,
and Her face shone with perfect joy. Then there was joy for </span><span style="font-family: arial;">all, above and below. </span><span style="font-family: arial;">As long as the Temple
stood, it served as the sacred bedchamber of God the King and </span><span style="font-family: arial;">His Bride, the </span><i style="font-family: arial;">Shekhinah</i><span style="font-family: arial;">.
Every midnight She would enter through the place of the Holy </span><span style="font-family: arial;">of Holies, and She and God
would celebrate their joyous union. The loving embrace of </span><span style="font-family: arial;">the King and His Queen
assured the well-being not only of Israel, but also of the whole </span><span style="font-family: arial;">world. </span><span style="font-family: arial;">The King would come to the
Queen and lie in Her arms, and all that She asked of Him </span><span style="font-family: arial;">he would fulfill. He placed
his left arm under Her head, His right arm embraced Her, and </span><span style="font-family: arial;">He let Her enjoy His strength.
Their pleasure in each other was indescribable. He made </span><span style="font-family: arial;">His home with Her and took
His delight between Her breasts. They lay in a tight embrace, </span><span style="font-family: arial;">Her image impressed on His
body like a seal imprinted upon a page, as it is written, </span><i style="font-family: arial;">Set me as a seal upon
Your heart </i><span style="font-family: arial;">(S.of S. 8:6). </span><span style="font-family: arial;">As long as the Temple
stood, the King would come down from his heavenly abode </span><span style="font-family: arial;">every midnight, seek out
his Bride, and enjoy her in their sacred bedchamber. But when the </span><span style="font-family: arial;">Temple was destroyed,
the </span><i style="font-family: arial;">Shekhinah </i><span style="font-family: arial;">went into exile, and Bride and Groom were torn
apart.”</span></p>
<p class="MsoFootnoteText" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">(See <i>Zohar </i>1:120b,
3:74b, 3:296a; <i>Zohar Hadash, Midrash Eikhah</i>, 92c-92d). </span><span style="font-family: arial;"> </span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;">(Schwartz, H., 2004, <i>Tree of Souls: The Mythology
of Judaism</i>, Oxford University Press, 54).</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
Zohar II, 21b-22a.</span></p><p class="MsoFootnoteText" style="text-align: justify;"><a href="file:///C:/Users/gavin/Downloads/KOTZK%20BLOG%20447.docx#_ftnref10" name="_ftn10" style="font-family: arial;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 150%;">[10]</span></span></span></a><span style="font-family: arial;">
Rosner, F., 1982, Moses Maimonides’ Treatise on Resurrection, 77. </span><i style="font-family: arial;">Sefer haYashar</i><span style="font-family: arial;">
is sometimes falsely attributed to Rabeinu Tam.</span></p></div><div id="ftn10" style="mso-element: footnote;"><p class="MsoFootnoteText" style="text-align: justify;"><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com2tag:blogger.com,1999:blog-5576585332526677688.post-20246396246318803782023-10-15T16:46:00.004+02:002023-11-05T22:01:43.091+02:00447) How Should We Respond to Tragedy and Crisis?<p> Another guest post by Rabbi Boruch Clinton:</p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzCzieN4cEw85XEZkH9hEEaBiwm842r6VgKHZywHoHwzSZV6ps6gXd7fUKICWOEsK38Tma83oiivnMpUJhfKYkPH9TCcX52P237_veLsKxGs5Et0z7R0KT9yKWNEnYGHEqpa7dRQltuDKiftw_mt3nHVSfMrQcb-RE5W7GaPPwUpgRl2SNF1AJyvTDzJY/s600/2023-10-15%2016_39_54-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="397" data-original-width="600" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzCzieN4cEw85XEZkH9hEEaBiwm842r6VgKHZywHoHwzSZV6ps6gXd7fUKICWOEsK38Tma83oiivnMpUJhfKYkPH9TCcX52P237_veLsKxGs5Et0z7R0KT9yKWNEnYGHEqpa7dRQltuDKiftw_mt3nHVSfMrQcb-RE5W7GaPPwUpgRl2SNF1AJyvTDzJY/s320/2023-10-15%2016_39_54-Window.png" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;"><span style="text-align: left;">Image by </span><a href="https://pixabay.com/users/ri_ya-12911237" style="text-align: left;">Ri Butov</a><span style="text-align: left;"> from </span><a href="https://pixabay.com/?utm_source=link-attribution&utm_medium=referral&utm_campaign=image&utm_content=4579452" style="text-align: left;">Pixabay</a></span></td></tr></tbody></table><br /><p class="MsoNormal"><span style="font-family: arial;">I’m almost jealous of Jews living in Israel during this
crisis: they may face horrifying tests and mortal danger but, from what I’m
hearing, they’re rising beautifully to the challenge. And, one way or another,
they’re acting. They’re making a difference.</span></p><p class="MsoNormal"><span style="font-family: arial;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">Thousands of miles away, my ability to act is limited. Sure,
we can all offer financial support for the many emergency funds out there. But
that can’t be enough.<span></span></span></p><a name='more'></a><span style="font-family: arial;"><o:p></o:p></span><p></p>
<p class="MsoNormal"><span style="font-family: arial;">What can we learn from classical Torah sources? Perhaps not
entirely what we’d expect.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">The Rambam (Taaniyos 1:1-3) rules that it is a positive
Torah mitzvah…<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;"><i>“…To cry out and blow horns (</i><i><span dir="RTL" lang="HE">חצוצרות</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) for all troubles
that come to a community. […] And this is counted as an approach to teshuva,
for when troubles come (if) they should cry out and blow, they will know that
it’s all because of their evil actions. […] But if they don’t cry out and they
don’t blow, but instead say ‘this is just a natural occurrence’…this is a cruel
approach…”</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">How the mitzvah of blowing horns at such times has been
forgotten is an interesting question. Besides its source in the Torah itself,
the practice is defined in full detail across multiple Gemaras. I’m not sure
when we stopped doing it or why, but I wonder if its absence has limited our
ability to properly respond to crises.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">The Rambam (Taaniyos 1:17) adds another important detail as
part of the schedule for public fast days declared in the face of community
crisis:<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;"><i>“The court judges and the elders sit and sift through the
city’s behavior from the end of the morning prayers until midday. They remove
sinful stumbling blocks, and warn and investigate violent thieves (</i><i><span dir="RTL" lang="HE">בעלי חמס</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)
and (other) sins - and separate them - and they (investigate) organized
criminals (</i><i><span dir="RTL" lang="HE">בעלי
זרוע</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) and bring them down.”</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">Clearly following the lead of a number of Gemaras, Rambam
suggests that the primary focus of our communal attention in such times should
be the rule of law. Of course, none of the 613 mitzvos should be ignored, but
justice takes priority.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">And crying out (<span dir="RTL" lang="HE">זעקה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) is definitely still available. But what is it? I doubt it’s
just our shemona esrei: halacha requires that that be said quietly. I similarly
doubt it’s the <i>uncomprehending</i> recitation of the words of
Tehilim: I’m sure that the heart<i> </i>and mind must also be engaged.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">I have heard from a significant talmid chochom that it <i>can</i> be
appropriate to use Tehilim as <i>a tool</i> to put you in the frame
of mind necessary for <span dir="RTL" lang="HE">זעקה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>.
The idea is that thinking carefully about David’s powerful words can focus our
minds on our reliance on God, His love of justice, and His endless power to
help. Thus inspired, we’ll be ready to engage in legitimate <span dir="RTL" lang="HE">זעקה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">But it’s hard to see Tehilim as an end in itself.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">Nevertheless, I wouldn’t discount the value of the shemona
esrei. In general, if you even casually read through the text, you’ll be hard
pressed to find any common human need that isn’t addressed. And there’s enough
fuel to fire a great deal of (quiet) <span dir="RTL" lang="HE">זעקה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> spread through the berachos. Consider these:<o:p></o:p></span></p>
<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; tab-stops: list .5in;"><span style="font-family: arial;"><span dir="RTL" lang="HE">חונן הדעת</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>:
Has there ever been a time when political and military leaders have been
asked to make decisions with greater and more terrifying consequences?
Given how the administration’s normal choices rarely inspire confidence,
how can we <i>not</i> beg God to inspire intelligent and
productive leadership?<o:p></o:p></span></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; tab-stops: list .5in;"><span style="font-family: arial;"><span dir="RTL" lang="HE">וריבה
ריבינו</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>: Does any of us think the military and security path ahead
is assured? More than ever, we need God to fight for us.<o:p></o:p></span></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; tab-stops: list .5in;"><span style="font-family: arial;"><span dir="RTL" lang="HE">רופא חולי
עמו ישראל</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>: Israeli trauma centers are already overwhelmed, and there
could be more coming…<o:p></o:p></span></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; tab-stops: list .5in;"><span style="font-family: arial;"><span dir="RTL" lang="HE">וכל
אויביך מהרה יכרתו</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>: What greater need do we face right
now?<o:p></o:p></span></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; tab-stops: list .5in;"><span style="font-family: arial;"><span dir="RTL" lang="HE">שומע תפלה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>:
Apparently we need to ask God to hear our prayers. So ask!<o:p></o:p></span></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; tab-stops: list .5in;"><span style="font-family: arial;"><span dir="RTL" lang="HE">המברך את
עמו ישראל בשלום</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>: This is the ultimate goal of our
prayers right now.<o:p></o:p></span></li>
</ul>
<p class="MsoNormal"><span style="font-family: arial;">What about Torah study as a physical protection? I’m aware
of no traditional Torah source (predating the <a href="https://marbitz.com/home/rabbi-s-r-hirsch/finding-tradition-in-the-modern-torah-world/between-frankfurt-and-tzfas/">innovations
of the Tzfas revolution</a>) that unambiguously suggests that Torah study
protects others. Although it should be noted that the Gemara (Chulin 8a, see
Rambam Talmud Torah 6:10) rules that the Torah study of scholars protects <i>themselves</i> (<span dir="RTL" lang="HE">דרבנן לא צריכי
נטירותא</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>).</span><o:p></o:p></p><p class="MsoNormal"><span style="font-family: arial;"><i>This article originally appeared on the <a href="https://darchecha.substack.com/">B'chol D'rachecha publication</a>.</i></span></p>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com2tag:blogger.com,1999:blog-5576585332526677688.post-39467930694185181912023-09-27T14:45:00.003+02:002023-10-02T16:24:32.752+02:00446) Mashiach is just two Amens away<p style="text-align: justify;"><span style="font-family: arial;"> </span></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuOK_qxt0PW_J-TflVXMS4zgr8-GLQ1llNyR2UcReoeRBObvbMkAE3uCx_Al_KhZs6Bfc6Usi-f8s1WAQXSWvkQh3LnY4_7qHFkKgGHWnHhsp-nPjpqYgfuxYLQ3e2mJyRRk__7DN1lFUHJtV4YSLGW3uohJjXbuCzKHitYmQQ-4iqiGDSBuAbPNJfhK4/s535/2023-09-27%2014_40_42-Window.png" style="margin-left: auto; margin-right: auto;"><i><img border="0" data-original-height="535" data-original-width="414" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuOK_qxt0PW_J-TflVXMS4zgr8-GLQ1llNyR2UcReoeRBObvbMkAE3uCx_Al_KhZs6Bfc6Usi-f8s1WAQXSWvkQh3LnY4_7qHFkKgGHWnHhsp-nPjpqYgfuxYLQ3e2mJyRRk__7DN1lFUHJtV4YSLGW3uohJjXbuCzKHitYmQQ-4iqiGDSBuAbPNJfhK4/s320/2023-09-27%2014_40_42-Window.png" width="248" /></i></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><i>Shirei Yehuda</i> by Yehuda Leib Zelechow, Amsterdam, 1697</span></td></tr></tbody></table><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article – based extensively on the research by Professor
Elisheva Carlebach<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">− explores
how (just after the failed messianic awakening of Shabbatai Tzvi, and just
before the emergence of the <i>Chassidic</i> movement) a new trend in
messianism began to develop. This new messianism was advanced by the likes of</span>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">Yehuda
Leib of Zelechow, and it promoted the notion that the ‘imminent redemption’ was
dependent upon urgent attention to the <i>prayers</i>. His theological
hypothesis was that two specific “<i>Amens</i>” in the prayer service have
generally been ignored by the congregations − and this is holding up the
messianic redemption.</span></span><span style="font-family: arial;"> <span></span><span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Background<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Many writings from around the end of the seventeenth
century, by authors like <a name="_Hlk146653682">Yehuda Leib Zelechow </a>and
his <i>Shirei Yehuda,<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 150%;">[2]</span></b></span><!--[endif]--></span></span></a></i>
provide examples of this unexplored genre of ‘prayer’ messianism. Yehuda Leib
lived through the spiritually traumatic period of 1666 when Shabbatai Tzvi was
declared a false Jewish Messiah after he converted to Islam. Yehuda Leib believed
that he had witnessed a genuine and unprecedented spirit of repentance by the
masses of Jewish people who had believed that Shabbatai Tzvi was the Messiah.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">He begins his reasoning as follows:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“If...the matter of the length of
the exile depended upon repentance ... have you not heard, have you not seen,
the great repentance which was effected in all of Israel in [5]426 (1666), the
likes of which have never been heard before? If so, why were the footsteps of
our messiah delayed at that time?” (<i>Shirei Yehuda</i>, p. 4r, Hebrew).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Because of that great movement of repentance, the Jewish
people were still on the cusp of messianic redemption, although no longer
through the personage of Shabbatai Tzvi. There was still time to prepare for
the imminent, true and final redemption <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">– so imminent that he completed his book in
less than a month. To fail to make use of the energy and spiritual collateral
that had accrued – combined with an emphasis on <i>prayer</i> and two neglected
<i>Amens</i> − would be to miss the last chance of redemption, which would
otherwise be transposed once again to a murky distant future.</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">He essentially argued that now, all that was needed was a
return to fervent prayer and two Amens. Everything else had been put in place
except for the proper concentration and focus on prayer, which had been
neglected. <a name="_Hlk146622843">Just <i>prayer and two Amens</i> became the abandoned
means of fixing a broken messianism<i>.</i></a></span><i><o:p><span style="font-family: arial;"> </span></o:p></i></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bookmark: _Hlk146622843;"><b><span style="font-family: arial;">An emerging
strata of secondary religious leadership<o:p></o:p></span></b></span></p>
<span style="font-family: arial;"><span style="mso-bookmark: _Hlk146622843;"></span>
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib Zelechow was not a rabbi. He was a cantor or <i>Shaliach
Tzibbur</i> (<i>Prayer Leader</i>). Carlebach describes this position as a “<i>second
rank religious functionary</i>.” This description is not necessarily derogatory
but indicative of the seventeenth-century social shift to a democratisation of
Jewish leadership. The <i>Magidim</i> (<i>moralistic preachers</i>) that
already emerged during <i>Sabbatian</i> times, later rose to leadership
positions in the <i>Chassidic</i> movement, and have similarly been described
as a “<i>secondary intelligentsia</i>” (Etkes1996:448) of rabbinic leadership.
So too the <i>baalei shem</i> (<i>wonder workers</i>) who proliferated in the
early period of the <i>Chassidic</i> movement are also described as being “<i>below
[the] contract rabbis</i>.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[3]</span></sup><!--[endif]--></span></sup></a> This
hitherto ‘lower strata’ of clerical leadership, which generally related more to
prayer, healing and pastoral work than to rabbinic scholarship, was to rise in
prominence from the end of the seventeenth and the beginning of the eighteenth
century as the <i>Chassidic</i> movement was birthed:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The many proto-hasidic features
in [Yehuda Leib’s book]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Shire Yehudah, such as the belief in the power of prayer to effect messianic
redemption and the elevation of the <a name="_Hlk146617279">second rank
religious functionary</a> to the central redemptive position of communal
advocate before God, provide a better explanation of the spiritual matrix from
which Hasidism arose” (Carlebach 1992:241).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib believed that cantors with their prayers, and
not rabbis with their learning, were to inaugurate the messianic era. Cantors,
he maintained, should be honoured more than rabbis because they represented the
role of the Temple priests (<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">כי עכשיב הם במקום כהנים</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>).
Yehuda Leib finds support for this in the <i>Zohar</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">"[T]he cantor…is the
anointed priest sent to atone for Israel, as is stated in the name of the
Zohar: 'If the anointed priest sins' etc., [Lev 4:3] <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>this is the cantor, who is the
anointed priest sent to atone for Israel" (<i>Shirei Yehuda</i>, p. 3r;
13v). <span style="mso-spacerun: yes;"> </span></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib notes that although words of Torah are very
valuable, the world has more need for <i>song</i> than <i>learning</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“…I see that whenever someone
rises to speak at a party, he is cut off, whereas they like to sing my songs” (<i>Shirei
Yehuda</i>, p. 2v). <span style="mso-spacerun: yes;"> </span></span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib, however, has strong words for some of his
cantor colleagues. He points out that they use overly joyous and lively tunes at
inappropriate times during the prayers.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Sometimes they rush through the prayers so fast just to receive praise from
worshipers who have no patience for long prayer services.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Two target markets <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Lieb wrote his <i>Shirei Yehuda</i> to inspire Jews
to sing Jewish songs and to use Jewish tunes during their prayers:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[W]hen Jews get together on
festive occasions, they sing gentile songs and rarely take note of the length
of the exile and the destruction of the Temple. By doing this, they prolong the
exile and strengthen the forces of evil" (<i>Shirei Yehuda</i>, Approbation,
p. 2r).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The essence of Yehuda Leib’s book is a <i>Zemer</i> (<i>song</i>)
for the festive meals, with a commentary in both Hebrew and Yiddish. By clever
use of this bilingual commentary, Yehuda Leib was able to address two distinct
target markets in very different ways to promote his messianic theory. The more
scholarly readers would find concepts in the Hebrew text that the less studious
Yiddish readers would not be able to relate to. Nevertheless, both audiences
were presented with a relatively easy messianic fix for the future eighteenth
century which would combat the failed messianism of the seventeenth century:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[Yehuda Leib]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
believed that he had uncovered the causes of the messianic failure and that his
nostrums [i.e., remedy] would easily rectify them, but the message was urgent
because time was running out” (Carlebach 1992:242).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">His message to women<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the Yiddish commentary, he specifically addresses women.
He seems to hold women responsible for delaying the arrival of the Messiah:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“My dear women, there is a sin
which is much greater and graver than murder, adultery, or heresy, and it is
causing us much pain in this exile. [This sin] is idle talk during the
synagogue service. So be quiet! How can we bring redemption if we have
destroyed all intention [during prayer]? If only women would banish all idle
chatter from the synagogue, they would bring redemption” (<i>Shirei Yehuda</i>,
pp. 17v-18r, Yiddish).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On the next page (19r) he writes that G-d would be much
happier if women, especially nursing women, would stay at home, rather than
attend the synagogue. Being a Cantor, he took synagogue decorum very seriously:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“He [Satan] induces our people to
engage in idle chatter. As soon as they enter, the youngsters follow the
example of their elders ... prancing about like goats. If one comes to rebuke
them, they mock him... They bring young children under the age of three!
Children under age five should not participate…Girls should not be brought to
the synagogue on pain of a fine, as there is no need for them at all” (<i>Shirei
Yehuda</i>, p. 16v).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Noise from charity boxes<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib also complains that the money collectors go
around the synagogue during the repetition of the <i>Amidah</i> and make
excessive noise with their charity boxes. But he has a solution which he seriously
suggests to the rabbis who should appoint committees of ten men to act as:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“police and judges with rods and
whips in hand to restrain rebellious youths who behave with lightheadedness in
our sacred House of Splendor .., and to excommunicate them with every possible
ban” (<i>Shirei Yehuda</i>, p. 16v, Hebrew).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Comparison with other messianic works from the same time<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Although Yehuda Leib was a cantor and his book was a
commentary on a prayer song, it should not be underestimated because his views
reflected a prevailing theological mood of the time.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Other works by different authors but of a similar nature
from that same period also refer to the imminent arrival of the Messiah.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">1) A Yiddish book produced in 1696 refers to <span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">בשנת אני מאמין בביאת המשיח</span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span> (<i>The year of ‘I believe in the coming
of the Messiah’</i>).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[7]</span></span></span></span></a></span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">2) </span>Another 1698 Yiddish work entitled <i>Sod
haNeshama</i> (<i>Secret of the Soul</i>), for example, refers to 1698 as <span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">בשנת משיח יגאלנו</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span> </span><span style="mso-bidi-font-family: Arial;">(<i>The year the Messiah will redeem us</i>).</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">3) Sometimes the
messianic dates got mixed up. R. Shmuel Feivush Kahane − who was such a fervent
believer in messianism that he produced his book, <i>Leket Shmuel </i>on the
way to the Holy Land in anticipation of messianic revelation − writes:</span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="mso-bidi-font-family: Arial;"><span style="font-family: arial;">“In my humble opinion, it is possible that the beginning of the
redemption has already passed, as the world has heard. But there is a source,
Yalqut Hoshe'a, where it is said, ‘Just as the first redeemer Moses was
revealed, and was then concealed (for forty years), so it will be with the last
redeemer.’ Indeed, from the year 5434 [1674], when he was concealed, until 5474
[1714], there are forty years − may he come” (Leket Shmuel, p. 30v). <a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[8]</span></sup></span></sup></a></span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Interestingly, R. Kahane seems to have gotten the dates
mixed up because Shabbetai Tzvi died in 1676, not 1674. So Shabbatai Tzvi’s "<i>concealment</i>"<span style="mso-spacerun: yes;"> </span>(as it was believed that he didn't really
die) was actually two years later!</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The theology of Yehuda Leib Zelechow<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib believed his song would be sung in the time of
the righteous Messiah. He believed his song was referenced in a verse in Isaiah
(26:1): “<i>On that day this song shall be sung in the land of Judah</i>” (<i>Judah</i>,
of course, alluding to <i>Yehuda</i> Leib). Referring to the messianic frenzy
he had previously experienced with Shabbatai Tzvi, Yehuda Leib writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“For the entire world stood as
one, occupied with such a profound repentance the likes of which had never
occurred from the day of the creation of the earth until this day, in order to
merit the divine redemption, as is known to those people who were there at the
time and are still living now. All the people of that generation were certain
that God would deliver them from servitude to freedom in that year [1666]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>"
<a name="_Hlk146649203">(<i>Shirei Yehuda</i>, p. 5v, Hebrew).</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This unprecedented unity, although perhaps misplaced in his
view, would stand them in good stead.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Persuasive theology and effective marketing techniques<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib Leib promised his readers that if they:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“accept rebuke from… [his book];
then the redemption shall not be absent, and …[they] will merit seeing the
consolation of Zion" (<i>Shirei Yehuda</i>, Title Page).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the Yiddish, he promises a little more:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“For you will read in it why this
exile endures so long."</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Yiddish version also adds that the sooner people will
buy this book and act on its recommendations, <span style="mso-spacerun: yes;"> </span>the sooner they will be redeemed.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The imminent arrival of the Messiah<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehudah Lieb, as mentioned, writes that the repentance of
1666 (just before Shabbatai Tzvi converted to Islam) was greater and far more
effective than at any other time in Jewish history. He continues to drive this
point home:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“As we have seen with our own
eyes at that time, the entire Diaspora of Israel had [repentance] implanted so
deeply in their hearts that even the sinners of our people returned at that
time with all their heart and soul. Each day the joy waxed greater."</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This means that the messianic repentance has essentially
already been accomplished. The Jewish world had been but a hairsbreadth away
from the redemption. So, logically, to complete the mission, the world no
longer needs major repair, only a very simple and subtle one.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The Remedy<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib’s remedy was even more ingenious because he
managed to strip it of any previous connection to Shabbatai Tzvi. He learned of
this remedy from another important rabbi, his teacher and master, R. Wolf
Segal, who had once resided in his house. This is how Yehuda Leib describes
what he had learned from his teacher:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“At that time, I looked upon the
countenance of my ... master, and it was angry...... When I inquired as to the
reason he replied, ‘I am greatly distressed over two Amens that have been
dropped from our congregations: one after the blessing ha-mahzir shekhinato
le-Zion [<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">המחזיר שכינתו לציון</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>] ('who restores his
presence to Zion'); and the second in the Sabbath eve services after ha-pores
sukkat shalom aleynu [<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">הפורש סכת שלום עלינו ועל כל ישראל
ועל ירושלים</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>] ('who spreads his Tabernacle of peace over us'). We do not
hear the audience responding 'Amen' to these blessings. [I.e., Immediately
after… <span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">המחזיר</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="line-height: 150%; mso-bidi-font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span> </span>they
begin <i>modim</i> <span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">מודים</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>; and immediately
after… <span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-size: 12.0pt;">הפורש</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>
they begin <i>ve-shomru</i>…<span dir="RTL" lang="HE" style="line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;">ושמרו</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>...’
” (<i>Shirei Yehuda</i>, p. 5r, Hebrew).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib notes that “<i>at the time I did not pay
attention and I did not set my heart to beseech him to clarify the matter</i> ”
(p. 3v). Then one night in 1696, when Yehuda Leib got up to recite the <i>Tikun
Chatzot</i> (<i>Midnight Lamentation</i>), he realised that these two neglected
Amens are obviously what was holding back the full and final redemption. His
teacher had been right.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">To confirm his theory, he asked a great sage who conducted a
<i>She’elat Chalom</i> (<i>Dream Question</i>) and the answer from heaven was
in the affirmative. Indeed, the problem was these two neglected Amens.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib goes on to explain that although he did not
believe (anymore) in Shabbatai Tzvi, the year 1666 <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">− </span>despite the Shabbatai’s
conversion to Islam that year <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> <span style="mso-spacerun: yes;"> </span>was still an auspicious time for the Messiah.
However, because of the sin of the neglected Amens, the opportunity passed into
oblivion. Yehuda Leib explains:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Listen my brothers, and I will
tell you what I heard from the mouth of the pious sage, my teacher and master…R.
Wolf Segal… Day and night his mouth did not cease from Torah study and matters
of repentance to all those who sought him. He taught us the laws of God and the
path that we must tread in order to merit the redemption for which we yearned
so much in that year [1666], a year of divine favor…[But b]ecause of the above
mentioned accusation [i.e., the two missing Amens], the grace period for
redemption was abolished” (<i>Shirei Yehuda</i>, pp. 4v-5v, Hebrew).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib kept this a secret at that time “<i>so as not to
distract the hearts of Israel from repentance</i>.” However, now, years later,
he sensed that a new period of messianic grace was about to begin. The Messiah
was going to come in 1696 or 1714.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The real Messiah is to come in 1696 or 1714<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yehuda Leib continues to explain that there are two imminent
periods of messianic grace, 1696 and 1714:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The new time of grace that I am
revealing here will come, with God's help, in the two periods that are
approaching, today [1696] and eighteen years hence [1714]...Each one of them
will be a period of grace in which the Creator will redeem his sons from among
the nations and restore the crown to its former glory. This will come about
only on condition that we rectify the wrong stated above [i.e., the two
neglected Amens]…” (<i>Shirei Yehuda</i>, p. 14v).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">He then goes on to bring proof for these two dates <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
1696 and 1714 which are eighteen years apart <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span><span style="mso-spacerun: yes;">
</span>by two earlier holy men, Shlomo Molcho (1500-1532) (another messianic
claimant!),<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[11]</span></span><!--[endif]--></span></span></a> and the
liturgical poet R. Eliezer haKallir (c. 570 – c. 640),<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
who had predicted these dates as the year the Messiah will come.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Analysis<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">As has happened countless times before in Jewish history,
great messianic expectations faded when the predicted periods came and went <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">− </span>only
to be rekindled once more with further messianic promises, forecasts and remedies.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a>
Perhaps the desperate need for omnisignificance, where everything is imbued
with a sense of hyper-significance lies at the root of this phenomenon. This
mindset may be actively inculcated by teachers and leaders who promote the ideology
that it is possible to find meaning and transcendence in everything. Of course,
people need to find meaning, but they also need to learn how to cope with
reality when they are unable to do so. <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Maimonides, who spoke of a natural progression toward a
non-supernatural messianic era with the general betterment of humankind over
time,<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[14]</span></span><!--[endif]--></span></span></a>
also taught that not every leaf that falls from a tree is omnisignificant.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[15]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Carlebach, E., 1992, ‘Two Amens That Delayed the Redemption: Jewish Messianism
and Popular Spirituality in the Post-Sabbatian Century’, <i>The Jewish
Quarterly Review</i>, vol. 82, no. 3/4, University of Pennsylvania Press,
241-261.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
<span style="background: yellow; mso-highlight: yellow;">Yehuda Leib Zelechow, <i>Shire
Yehuda</i>, Amsterdam, 1697.</span><o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 11pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></span></a><span> Online source: </span><a href="https://en.wikipedia.org/wiki/Baal_Shem"><span>https://en.wikipedia.org/wiki/Baal_Shem</span></a><span>. Retrieved on 01 November 2022.<o:p style="font-size: 11pt;"></o:p></span></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
Perhaps, in keeping with the possible proto-<i>Chassidic</i> nature of Yehuda
Leib’s approach to prayer, is the notion of the more serious and contemplative <i>Chassidic</i>
niggun, which was to become the hallmark of <i>Chassidic</i> prayer.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
<i>Bukh der Farzeykhnung</i>, in L. Fuks and R. G. Fuks-Mansfeld, 1987, <i>Hebrew
Typography in the Northern Netherlands,</i> <i>1585-1815</i>, Leiden.<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
Shmuel Feivush Kahane, Leket Shemuel, Venice, 1694.<o:p></o:p></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
Square brackets mine.<o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[11]</span></span><!--[endif]--></span></span></a>
Seee <a href="https://www.kotzkblog.com/2018/12/206-david-reuveni-and-shlomo-molcho.html">Kotzk
Blog: 206) DAVID REUVENI AND SHLOMO MOLCHO - A MESSIANIC DUO:</a>.<o:p></o:p></span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
Also know as R. Elazar haKallir, a poet whose prayers are included in many of
the Festival and Fast Day services particularly in the Ashkenazi rite.
According to some traditions, he was the son of the <i>Tanna </i>Rabbi
Shimon bar Yochai. Others claim him to have
been R. Elazar ben Arach from the latter period of the Second Temple. Still o</span><span style="font-family: arial;">thers identify him the fifth century R. Eliezer ben R. Shimon mentioned in Midrash Rabbah to Vayikra 23:40.</span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a>
See <a href="https://www.kotzkblog.com/2021/08/350-messianic-parallelisms.html">Kotzk
Blog: 350) Messianic Parallelisms</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2019/12/257-shabbatai-tzvi-as-reported-in.html">Kotzk
Blog: 257) SHABBATAI TZVI – AS REPORTED IN THE NEWSPAPERS OF HIS DAY:</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2019/03/217-r-david-alroi-and-night-of-flight.html">Kotzk
Blog: 217) R. DAVID ALRO’I AND THE NIGHT OF THE FLIGHT:</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2018/12/206-david-reuveni-and-shlomo-molcho.html">Kotzk
Blog: 206) DAVID REUVENI AND SHLOMO MOLCHO - A MESSIANIC DUO:</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2021/07/344-was-abravanel-father-of-all-future.html">Kotzk
Blog: 344) WAS ABRAVANEL THE ‘FATHER’ OF ALL FUTURE MESSIANIC MOVEMENTS?</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/03/117-shabbatai-tzvi-roots-run-deep.html">Kotzk
Blog: 117) SHABBATAI TZVI - ROOTS RUN DEEP:</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2017/06/131-r-yehudah-leib-prossnitz-another.html">Kotzk
Blog: 131) R. YEHUDAH LEIB PROSSNITZ - ANOTHER FALSE MESSIAH:</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/03/377-early-jewish-messiahs-and-their.html">Kotzk
Blog: 377) Early Jewish Messiahs and their movements</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/06/386-difference-between-mashiach-then.html">Kotzk
Blog: 386) The difference between Mashiach then and Mashiach now.</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/04/379-dealing-with-talmudic-view-that.html">Kotzk
Blog: 379) Dealing with a Talmudic view that there is “No Messiah for Israel”</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/02/371-tikla-and-zoharic-concept-that-sin.html">Kotzk
Blog: 371) ‘Tikla’ and the zoharic concept that sin can bring redemption</a><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2022/06/387-apocalyptists-and-rise-of.html">Kotzk
Blog: 387) The Apocalyptists and the rise of a supernatural Messiah</a><o:p></o:p></span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[14]</span></span><!--[endif]--></span></span></a>
<a href="https://www.kotzkblog.com/2019/05/226-mashiach-natural-or-supernatural.html">Kotzk
Blog: 226) MASHIACH - A NATURAL OR SUPERNATURAL EVENT?</a><o:p></o:p></span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20446.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[15]</span></span><!--[endif]--></span></span></a>
<a href="https://www.kotzkblog.com/2016/10/97-leaf-falls-from-tree-accident-or.html">Kotzk
Blog: 097) 'A LEAF FALLS FROM A TREE' - ACCIDENT OR PROVIDENCE?</a></span><o:p></o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com2tag:blogger.com,1999:blog-5576585332526677688.post-33265994698480367322023-09-10T07:27:00.001+02:002023-09-10T14:26:32.988+02:00445) ‘Mainstreaming’ Chassidism in 19th century Poland<p><span></span><br /></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiG5ENSvLxG3eG7OHv-zeGhinMzPlniOPXElr5W6i41ijxhgdE6MMG08rth4UMubdFWPn2Svzsobe2maYTGm2foZSwpL2O8WX3TKFMLSoNnhyxvIq2KB29lSAlxssH_lTGe3kV1yIgxbXYLTPVs3v1rgphX_UvveI5NC7352KxGXB8-zFheR_i5CiD35D4/s517/2023-09-09%2020_59_06-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="517" data-original-width="358" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiG5ENSvLxG3eG7OHv-zeGhinMzPlniOPXElr5W6i41ijxhgdE6MMG08rth4UMubdFWPn2Svzsobe2maYTGm2foZSwpL2O8WX3TKFMLSoNnhyxvIq2KB29lSAlxssH_lTGe3kV1yIgxbXYLTPVs3v1rgphX_UvveI5NC7352KxGXB8-zFheR_i5CiD35D4/s320/2023-09-09%2020_59_06-Window.png" width="222" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">Jakub Tugendhold's Jerobaal</span></td></tr></tbody></table><div class="separator" style="clear: both; text-align: center;"><b></b></div><b><br /></b><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> based extensively on the research by
Professor Marcin Wodzinski<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20445.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
looks at an unlikely defence of <i>Chassidim</i> by Jakub Tugendhold (1794-1871) a
member of the Polish <i>Haskalah</i> (Enlightenment movement). The <i>Haskalah</i>
is generally regarded as a more enlightened, academic and scientific movement, often
in direct philosophical conflict with <i>Chassidism</i> which it regarded as a
form of Jewish superstition. The <i>Haskalah</i> movement began in Germany but
in the early nineteenth century, it had spread to Poland. The issue of <i>Chassidism</i>
was not just one component of the battle of the <i>Haskalah</i> against
traditionalism, it became the major point of contention, especially in Warsaw,
which became the “<i>primary battleground of this struggle</i>” (Wodzinski
n.d.:13). There were one or two voices from within Warsaw that argued somewhat
in favour of the <i>Chassidim</i>. <a name="_Hlk145083060">Jakub Tugendhold</a>
and Marcus Jastrow were among the small number of non-<i>Chassidim </i>who lent
their support to <i>Chassidism</i>.</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Jakub Tugendhold<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Jakub Tugendhold was not just a member of the Polish <i>Haskalah</i>,
he was one of its main leaders. He contributed to a change in <i>Maskilic</i>
policy towards tollerance of the <i>Chassidim</i> which became evident from
around the mid-nineteenth century (Wodzinski n.d.:13).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Jakub Tugendhold was a complicated individual. He was a
politician, bureaucrat, a civil servant and he served as an official censor (of
Jewish books) to the <i>Tsarist</i> regime. He received high-ranking <i>Tsarist
</i>medals for government service and charitable work.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">But because of his position, he was never unanimously
favoured by any of the political and religious factions at the time. The Jewish
traditionalists (<i>Mitnagdim</i>, the conservative opponents to the <i>Chassidic</i>
movement) did not like him because he was a progressive <i>Maskil</i>. They put
a curse on him and threatened him with death for which he sought protection
from the Municipal Council. The <i>Maskilim</i> did not always support him,
because he was an independent thinker and did not always toe the party line.
The progressive Polish officials did not like him because he was a loyalist,
and neither did the conservative Polish authorities, because he was a Jew. But
the <i>Chassidim</i> were happy to have his support. Nonetheless, Tugendhold
kept some distance from the <i>Chassidim</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[H]e was a very sober observer
of the Hasidic movement and did not glorify it. His numerous writings contain
words of criticism but never a condemnation of the Hasidim (Wodzinski n.d.:16).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">All this inter and intra-communal conflict eventually took
its toll on Tugendhold who wrote that he almost completely severed his bonds to
the religious community and that <i>'except for the fundamental religious laws,
hardly any relations bind me to my coreligionists</i>' (Tugendhold in Wodzinski
n.d.:18).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Tugendhold has been described as a communal and political
opportunist:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[He] has been called a
traitor-careerist (a label he deserved) and a man ready for the greatest
sacrifices (also a true description), a champion of progress and a prison guard
of thought, a moderate liberal and a reactionary in disguise” (<a name="_Hlk145076169">Wodzinski n.d.:22).</a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Yet, in the final analysis, whenever Jews were threatened,
he rose in their defence. He did this quite frequently. When Jews experienced
blood libels and were accused of ritual murder using Christian blood to bake
their <i>Matzos</i> on Passover, Tugendhold was the advocate of his people. In 1828,
Tsar Nicolas I ordered a search of <i>Chassidic</i> homes for books that he
believed commanded them to commit ritual murders. Another libellous accusation against
the Jews was that they maintained secret, quasi-Masonic organizations, held “<i>secret
meetings</i>,” and were controlled by secret “<i>leaders, unknown to anyone</i>.’”
He responded to an anonymous pamphlet entitled “<i>Dealing with Jews, or Sure
Methods by which They Can be Made into Honest People and Good Citizens</i>.” He
worked tirelessly to have the kosher meat tax abolished, and he fought to
protect the <i>Chassidim</i> from the Polish authorities as well as the <i>Mitnagdim</i>.
He also arranged to rescind the ban against <i>Chassidim</i> praying in small
services at private homes (<i>shtiblech</i>) rather than in the main
synagogues.</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In a little-known piece of Jewish history, Tugendhold was
quite pioneering in his attempt to uplift the lives of <i>Chassidim</i>. In
l841, he joined with R. Yitzchak Meir Alter of Ger and R. Yitzchak from Warka
(a friend of the <i>Kotzker Rebbe</i>) and signed a petition for Jews to begin
farm work (Wodzinski n.d.:33).</span><span style="font-family: arial;"> </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><span style="background-color: white; text-align: start;">In 1844, in an attempt at easing Jewish-Christian relations, Tugendhold wrote his </span><i style="background-color: white; text-align: start;">Kosht: Imrei Emet veShalom</i><span style="background-color: white; text-align: start;"> (</span><i style="background-color: white; text-align: start;">Skazówski prawdy i zgody pod względem różnicy wyznan</i><span style="background-color: white; text-align: start;">), a treatise that had rabbinical <i>Haskamot</i> (approvals). It argued that the word </span><i style="background-color: white; text-align: start;">‘akum</i><span style="background-color: white; text-align: start;"> (idolater) did not apply to Christians.</span></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="text-align: left;"><span style="font-family: arial;"><b>Defence</b></span></span><b><span style="font-family: arial;"> of Chassidism<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Government Committee for Religious Denominations tasked
Tugendhold to report on the ‘<i>loyalty and character</i>’ of the <i>Chassidim</i>.
Tugendhold supported the <i>Chassidim</i> although he did acknowledge that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[I]n the course of those dark
ages fanaticism prevailed among the Israelites, and later, due to a rise in
superstition, it grew even more intense…And this did not just happen without a
reason, as that evil resulted from neglect of their education, thus leaving
them to their own self-willed deeds” (Tugendhold in Wodzinski n.d.:24).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">He also wrote that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“rather stubborn idols of
fanaticism stir and trouble the clear waters of this precious religion of mine,
formulated by the sacred Patriarchs…some of my Polish coreligionists are
wandering in the wilderness of superstition” (Tugendhold in Wodzinski n.d.:26).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, perhaps in a veiled attack against his opponents in
the <i>Haskalah</i>, he wrote that sometimes ‘<i>superstition</i>’ is better
than ‘<i>rationalism</i>’:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“'It is an irrefutable truth,
which finds its confirmation in point of fact over the centuries, that any
rationalism, no matter how slight, has consequences both for monarchism and for
society that are evil and harmful in far greater measure than exaggerated zeal
or superstitious belief linked with any religion whatsoever” (Tugendhold in
Wodzinski n.d.:25).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to Tugendhold, <i>‘religious rationalism</i>’ was
a far graver threat to the internal unity of Judaism than ‘<i>Chassidic</i> <i>mysticism</i>:’</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“From that perspective, hasidism,
although somewhat fanatic and even alien to the attitudes of a moderate maskil,
was by no means dangerous” (Wodzinski n.d.:31).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">His support of <i>Chassidism</i> could be described as
absolute yet not without reservation. He would rather tolerate the “<i>superstition</i>”
and “<i>fanaticism</i>” of the “<i>Dark Ages</i>” than live in a society based
solely on rationalism.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This position adopted by Tugendhold can be contrasted with
that of his contemporary, Abraham Stern, a supporter of the <i>Mitnagdim</i>
and certainly no friend to the <i>Chassidim</i>. Stern writes that <i>Chassidism</i>
was:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“a voluntary association under
the guise of alleged piety, which leads to idleness, deception, fraud, leading
astray the naive…it leads to contempt for all morality and aims to destroy all
praiseworthy intentions of the goverment in relation to the education of youth”
(Stern in Wodzinski n.d.:34).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In response to these accusations, Tugendhold contrasted the</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“pious, noble hasidim, who were
obedient to the government, with the intolerant, insolent, and arrogant
'zealous Talmudists' or mitnagdim” (Wodzinski n.d.:36).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This was an unusual reversal of accusations and Tugendhold
seems closer to the <i>Chassidim</i> than to his contemporary <i>Maskilim</i>
and <i>Mitnagdim</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Chassidism is not a “sect”<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The earlier references to Jews involved in “<i>quasi-Masonic
organizations</i>” and engaging in “<i>secret meetings</i>” may be a reference
to the charge of <i>Sabbatianism</i> that was levelled against the <i>Chassidim</i>
(i.e., that <i>Chassidim</i> were connected to the mystical followers of the
false Messiah, Shabbatai Tzvi). In the era of the rise of <i>Chassidism</i>,
the Jewish world, including many prominent rabbis, was saturated with <i>secret
Sabbatians</i>. The reference to Masonic lodges therefore may fit this profile
as <i>Sabbatians</i> and <i>Frankists</i> founded what was later to be known as
Freemasonry (see Scholem, G., 1987, <i>Kabbalah</i>, Dorset Press, New York,
304).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In the anti-<i>Chassidic</i> writings of R. David of Markov
(<i>Shever Poshim</i>) the <i>Chassidim</i> are frequently referred to as the “<i>sect
of Chassidim</i>.” This was to emphasise the alleged connection between the <i>Chassidim</i>
and the <i>Sabbatians</i> who were called the “<i>sect of Shabbatai Tzvi</i> ”
(see <a href="https://www.kotzkblog.com/2023/08/443-mystical-approaches-of-early.html">Kotzk
Blog: 443) Mystical approaches of the early Chassidic movement</a>).<span style="mso-spacerun: yes;"> </span>Tugendhold would certainly have been aware of
such polemics. However, he fervently opposed the use of the term “<i>sect</i>”
when it came to <i>Chassidim</i>. He writes that groups like the early <i>Sadducees</i>,
<i>Essenes</i> and later <i>Sabbatians</i> and <i>Frankists</i> (the followers
of another false Messiah, Jacob Frank who claimed to be a reincarnation of
Shabbatai Tzvi) were “<i>sects</i>” of Judaism <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> but not the <i>Chassidim</i>,
because:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The hasidim who exist today
cannot be regarded as a sect if one considers the true meaning of that term in
relation to the essence of religion. For these hasidim do not deviate in any
way from the essential laws and regulations of the Old Testament, the Talmud,
or other subsequent works that are esteemed by the nation of Israel for their
religious value. Indeed it is the duty of every hasid to obey all such laws and
regulations much more scrupulously than the law requires” (Tugendhold in
Wodzinski n.d.:30).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">It can shown that by the middle of the nineteenth century, Jakub
Tugendhold, an important secular leader of the Polish Jewish community,
eventually managed to positively change the public attitude of both Jews and
non-Jews towards the new <i>Chassidic</i> movement. That was about a century
after the passing of the Baal Shem Tov in 1760.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Tugendhold was able to influence several other important
leaders to change their attitudes towards <i>Chassidim</i>. One of them was Marcus
Jastrow (1829-1903) who became “<i>the leading protagonist of this trend</i>”
of gradual exoneration of <i>Chassidism</i>. In 186l, Jastrow declared that <i>Chassidim</i>
have virtues that are worthy of emulation <span style="mso-spacerun: yes;"> </span>“<i>if they are carefully and knowingly
applied</i>” (Wodzinski n.d.:40).</span></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;"><br /></span></b></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Afterword</span></b></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The Jastrow Dictionary</span></b></p><p class="MsoNormal" style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXdqxMY0m5uFFLb16tHO-i18Z6kQWUxBUjF3Mi_9M1oLP2FOptt2gL0ZPdyWslggTkfVPNpNK4D7gaJ4tHW1LHotebLL3qF-HOGN8EFuFMhV3kvDtphIC5vJASV1qc9vhxJ2nUkosOzypL-0oNuHf6rBQxIcxFs925LVBg2FTuuA8abLfoptq9aG6M6GE/s497/2023-09-09%2021_19_51-Window.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="497" data-original-width="368" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXdqxMY0m5uFFLb16tHO-i18Z6kQWUxBUjF3Mi_9M1oLP2FOptt2gL0ZPdyWslggTkfVPNpNK4D7gaJ4tHW1LHotebLL3qF-HOGN8EFuFMhV3kvDtphIC5vJASV1qc9vhxJ2nUkosOzypL-0oNuHf6rBQxIcxFs925LVBg2FTuuA8abLfoptq9aG6M6GE/s320/2023-09-09%2021_19_51-Window.png" width="237" /></a></div><br /><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Marcus Jastrow compiled the well-known Jastrow Talmudic
Dictionary which provides English translations of Aramaic words. He received
his rabbinic ordination from R. Moshe Feilchenfeld of Rogazen and R. Wolf Landau of Dresen. R. Jastrow taught for
some time at Orthodox Jewish schools in Berlin and later served as the
rabbi of the Orthodox “<i>German synagogue</i>” in Warsaw. Thereafter, he
emigrated to America and became associated with the Reform and Conservative
movements. His work, however, with Tugendhold and others was essential in the
‘mainstreaming’ of the early <i>Chassidic</i> movement.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On a personal note, I found the reference to R. Marcus
Jastow most intriguing. When I was in <i>Yeshiva </i>(ironically a <i>Chassidic
Yeshiva</i>), my teacher told me never to use the Jastrow Dictionary, even
though it was useful to understand the language of <i>Gemara</i> which is Aramaic.
This was at a time just before all the popular English translations began to
appear. If I really needed to consult the Dictionary, I should not put it on
the table but rather use it as a footrest on the floor. When I asked why, I was
told that it was written by a non-Jew who, although very learned, knew nothing
of the holiness of the <i>Talmud</i>. For years I believed that Marcus Jastrow
was a non-Jew. I mimicked what I had learned from my <i>Talmud</i> teacher and later
also told others that it ‘was better’ not to use the Jastrow Dictionary.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Years later, I was surprised to discover that Jastrow was not
only Jewish but that he had obtained one of his rabbinic ordinations from R.
Moshe Feilchenfeld, the Av Beit Din of Rogazen, who was a main student of R.
Akiva Eiger. As we have seen, Jastrow and Tugendhold played significant roles
in ‘mainstreaming’ <i>Chassidism</i> and defending its rightful place within
Judaism at a time when not everybody agreed that such integration was prudent <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> yet,
just over a century later, Jastrow’s scholarly Dictionary (which only contains technical translations and no 'harmful philosophy') was not welcome in a <i>Yeshiva</i>
affiliated with a movement he had fought to support.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20445.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
Wodzinski, M., Jakub Tugendhold and the First Maskilic Defence of Hasidism</span><o:p></o:p></p>
<p class="MsoFootnoteText"><a href="https://wroc.academia.edu/MarcinWodzinski?swp=tc-au-5713203"><o:p></o:p></a></p>
<p class="MsoFootnoteText"><br /></p>
<p class="MsoFootnoteText"><o:p> </o:p></p>
<p class="MsoFootnoteText"><o:p> </o:p></p>
</div>
</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com0tag:blogger.com,1999:blog-5576585332526677688.post-83209906655148981172023-09-03T10:46:00.005+02:002023-09-11T19:46:13.476+02:00444) R. Joseph B. Soloveitchik and R. Abraham Joshua Heschel on inter-religious dialogue<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><br /></blockquote></blockquote></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqMQzWeNLFISKAeTXjD4m2hRieHd-kR4cnnmzHApYfXqUv4sA1mpIiR_9mZldZa322uE-fBYtjdY-3i2GCyAANZlOupEpSmdBlCoxeHPdJIvZ14KPGJz4qPZaxKVdN3QZy3V-l-jAS4cOtjOxhpPmOKBSG101PVMaj5bknzqg3J8mfnwtpaH83nghWW7s/s492/2023-09-02%2020_28_11-Window.png" style="margin-left: auto; margin-right: auto;"><span style="font-size: x-small;"><img border="0" data-original-height="492" data-original-width="491" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqMQzWeNLFISKAeTXjD4m2hRieHd-kR4cnnmzHApYfXqUv4sA1mpIiR_9mZldZa322uE-fBYtjdY-3i2GCyAANZlOupEpSmdBlCoxeHPdJIvZ14KPGJz4qPZaxKVdN3QZy3V-l-jAS4cOtjOxhpPmOKBSG101PVMaj5bknzqg3J8mfnwtpaH83nghWW7s/w199-h200/2023-09-02%2020_28_11-Window.png" width="199" /></span></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; text-align: justify;"><span style="font-size: x-small;">R. Abraham Joshua Heschel (1907-1972)</span></span></td></tr></tbody></table><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNWsEZMUaKZ3GGsM3fcu38-tzscqqUAtfnDnyHU0ToM5LROJ6QoNRFL9fmo8Wj3Sow8AWrY6WYcoxkkQlvQivBJcO4H8-DditBO30XrZ03px2bnwVpmZFUU4amvIiarPe3nKN7wC55kLCUMqv-941eE5x2J_GLelDPNJ-7ktxxd4iJvYMJ2r0aPKW6xIE/s394/2023-09-02%2020_25_29-Window.png" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="390" data-original-width="394" height="202" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNWsEZMUaKZ3GGsM3fcu38-tzscqqUAtfnDnyHU0ToM5LROJ6QoNRFL9fmo8Wj3Sow8AWrY6WYcoxkkQlvQivBJcO4H8-DditBO30XrZ03px2bnwVpmZFUU4amvIiarPe3nKN7wC55kLCUMqv-941eE5x2J_GLelDPNJ-7ktxxd4iJvYMJ2r0aPKW6xIE/w216-h202/2023-09-02%2020_25_29-Window.png" width="216" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span style="font-family: arial; text-align: justify;">R. Joseph B. </span><a name="_Hlk144402621" style="font-family: arial; text-align: justify;">Soloveitchik</a><span style="font-family: arial; text-align: justify;"> (1903-1993)</span></span></td></tr></tbody></table><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p style="text-align: left;"></p></blockquote></blockquote></blockquote></blockquote></blockquote></blockquote></blockquote></blockquote><p style="text-align: left;"><br /></p><p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction</span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This article explores two very different approaches to
inter-religious dialogue. On the one hand, R. Joseph B. <a name="_Hlk144402621">Soloveitchik</a>
(1903-1993), a leader of Modern Orthodox Judaism and <i>Rosh Yeshiva</i> at
Yeshiva University, did not promote Jewish-Christian dialogue <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> on
the other hand, R. Abraham Joshua Heschel (1907-1972), a professor at The Jewish
Theological Seminary of America did engage in inter-religious dialogue.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Both came from important rabbinical families. R. Soloveitchik
came from a line of outstanding Lithuanian <i>Talmud </i>scholars <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> and
R. Heschel was the grandson of the <i>Apter Rebbe</i> and went by the same name
‘Avraham Yehoshua’ as his illustrious grandfather who was buried next to the
Baal Shem Tov.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Soloveitchik and R. Heschel were friends. Both rebelled against
their family traditions of not engaging in secular studies and went to study at
the University of Berlin, emerging with doctorates in Philosophy in the early
1930s. Both were admirers of Kierkegaard and were interested in Existentialism
(Kimelman 2004:2).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span></span></span></a></span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">However, by 1964 they took opposite sides in the burning
debate over whether Jews were permitted to dialogue on religious matters with
Christians.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Soloveitchik, Heschel and Pope John XXIII<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Pope John XXIII was the first to make a move. Between 1958
and 1960, he began to eliminate “<i>from Catholic liturgies several expressions
prejudicial to the Jews</i> (Kimelman 2004:4). He reached out to the Jews and
wanted to engage with their designated representatives. R. Soloveitchik and R.
Heschel were among the important appointed representatives of the Jewish
community but soon became the major spokesmen and negotiators.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[O]n December 8, 1960, R.
Soloveitchik declared before rabbis of the various denominations, convened by
the World Jewish Congress, that he opposed the presence of Jews as observers or
with any formal status at the Ecumenical [inter-religious]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Council.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Thus, from the outset, R. Soloveitchik opposed
inter-religious dialogue with Christians. R. Heschel, however, took a different
position:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">[O]n November 26, 1961 (moved
from November 25, which fell on the Sabbath, to allow for R. Heschel’s
presence), R. Heschel played the central role in a meeting with Cardinal Bea
[the representative of Pope]”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
(Kimelman 2004:4).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Heschel began to take an active role, sending Cardinal
Bea three of his books for the Cardinal to peruse as evidence of the “<i>strong
common spiritual bond between us</i>.” Then R. Heschel made some bold
recommendations to the Pope:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“1. That the Council brand
anti-Semitism as a sin and condemn all false teachings, such as that which
holds the Jewish people responsible for the crucifixion of Jesus and sees in
every Jew a murderer of Christ. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">2. That Jews be recognized as
Jews … and that the council recognize the integrity and the continuing value of
Jews and Judaism. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">3. That Christians be made
familiar with Judaism and Jews. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">4. That a high-level commission
be set up at the Vatican, with the task of erasing prejudice and keeping a watch
on Christian-Jewish relations everywhere” (Kimelman 2004:5).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Although opposed to inter-religious dialogue with
Christians, R. Soloveitchik was also intensively involved in discussions with
the Pope’s representatives. In 1962, R. Soloveitchik met with Monsignor
Johannes Willebrands. Then, a year later, in 1963, R. Heschel chaired a
delegation of Jewish leaders who met privately with Cardinal Bea in New York.
The Catholic Church was about to make some official and historical changes to
the way they had previously perceived<span style="mso-spacerun: yes;">
</span>Jews.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In 1964, the Vatican Council prepared its new declaration
which was to be known as <i>Nostra Aetate</i> (“In our Time”). Some issues
still needed to be worked through and in September (<i>Erev Yom Kippur</i>)
that year, R. Heschel met with Pope Paul VI and the two sticking points of
references to 1)“Deicide” (Jews killing the Christian G-d), and 2) the
conversion of Jews to Christianity, were discussed.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Heschel dramatically describes how he witnessed and
partook in a historical moment for both Jews and Christians:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“And I succeeded in persuading
even the Pope ... [H]e personally crossed out a paragraph in which there was
reference to conversion or mission to the Jews.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">But R. Soloveitchik was more circumspect. Earlier in 1964 R.
Soloveitchik told the Rabbinical Council of America that discussions between
Jews and Christians should only be on nonreligious matters, not issues of faith
and dogma. Additionally, the Church should not speak about brotherhood with
Jews but should limit its references to condemning antisemitism only. There
appeared to be an Orthodox/non-Orthodox divide on the Jewish side,
although R. Heshel had a respected Orthodox rabbinic ordination (Kimelman
2004:7).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Then, later in 1964, R. Soloveitchik delivered his symbolic,
provocative and powerful address on Jewish-Christian relations, which became
known as “<i>Confrontation</i>.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
In it, R. Soloveitchik specified four preconditions for any dialogue between
Jews and Christians.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">(1) Jews must be acknowledged as
an “<i>independent faith community endowed with intrinsic worth to be viewed
against its own meta-historical backdrop without relating to the framework of
another (i.e. Catholic) community</i>.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">(2) The Jewish “<i>singular
commitment to God and….hope for survival are non-negotiable and not subject to
debate or argumentation</i>.” <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">(3) Jews should not pressure
Christians to alter their doctrines because Christians could just as well
pressure Jews to alter their doctrines. Rather, all reappraisals should come
from within each group because “<i>noninterference is a sine qua non for good
will and mutual respect</i>.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[7]</span></sup><!--[endif]--></span></sup></a><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">(4) Jews and Christians must both
allow each other “<i>the right to live, create, and worship God in its own way,
in freedom and dignity.</i>” (Kimelman 2004:7-8).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Soloveitchik’s Point (3) on “<i>noninterference</i>”
appears in stark contrast to R. Heschel who convinced the Pope to physically
cross out a paragraph referencing “<i>conversion or mission to the Jews</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Heschel’s views are straightforward. He was open to
negotiation and reconciliation, and he effectively helped shape papal policy on
an unprecedented historical level. R. Soloveitchik’s views, however, are a
little harder to understand because, as we shall see, by considering other
factors, he was not just acting as a strict traditionalist as it may appear at
first glance.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Attempts to contextualise and understand R. Soloveitchik <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We will examine three ways to try and understand the
approach of R. Soloveichik:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">1) R. Soloveitchik’s understanding of history and
contemporary Christianity <o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Reuven Kimelman explains that R. Soloveitchik certainly did
not regard Christianity as a ‘political’ enemy of the Jewish people. Not many
are aware of the fact that he delivered his famous address, “<i>The Lonely Man
of Faith</i>” (which became his signature book by the same title) not to his
students in yeshiva, but to a Catholic audience at St. Johns Seminary in
Brighton Mass, 1964!</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Kimelman understands R. Soloveitchik’s and R. Heschel's
different approaches in terms of where they positioned themselves on the
timeline of Jewish history. Kimelman (2004:10) explains the reason for R.
Heschel’s advocacy as follows:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“<i>As physical isolationism is
no longer a socio-political reality, so spiritual isolationism, for R. Heschel,
is no longer a moral option</i>.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">By contrast, R. Soloveitchik positioned himself in an
earlier time where previous forms of interaction between Jews and Christians
had always taken the uncomfortable format of a <i>debate</i> or <i>disputation</i>
where Jews were often not willing parties in the ‘<i>debate</i>.’ History has
many unfortunate examples of forced ‘<i>debates</i>.’ On this interpretation,
it was not an Orthodox/non-Orthodox difference of opinion between two rabbis.
Instead, R. Heschel took a “<i>contemporary</i>” approach while R. Soloveitchik
took a “<i>pre-modern</i>” approach.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Soloveitchik did not seem to trust the alleged shift in
Christian-Jewish relations. He remained fixed on the historical reality that
Jews had never been able to debate fairly with Christians. R. Soloveitchik
could <i>address</i> the Catholic<span style="mso-spacerun: yes;"> </span>St.
Johns Seminary, but he was not open to <i>debate</i>. <i>Debates</i> reminded
him of classical one-sided <i>disputations</i> of the past.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Soloveitchik had reason to be cautious. In her book “<i>How
Catholics Look at Jews</i>” (New York: Paulist Press, 1974) Claire
Huchet-Bishop reveals what young Catholics were taught about Jews as recently
as the 1960s. This was at the same time as R. Soloveitchik espoused his
anti-dialogue position.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">1. The Jews are collectively
responsible for the crucifixion and they are a “deicide people”; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">2. The Diaspora is the Jew’s
punishment for the crucifixion and for their cry, “His blood be upon us and
upon our children”; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">3. Jesus predicted the punishment
of his people: the Jews were and remained cursed by him, and by God; Jerusalem,
as a city, is particularly guilty; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">4. The Jewish people as a whole
rejected Jesus during his lifetime because of their materialism; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">5. The Jewish people have put
themselves beyond salvation and are consigned to eternal damnation; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">6. The Jewish people have been
unfaithful to their mission and are guilty of apostasy; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">7. Judaism was once a true
religion, but then became ossified and ceased to exist with the coming of
Jesus; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">8. The Jews are no longer the
chosen people, but have been superseded as such by the Christians.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">2) R. Soloveitchik’s theological barrier<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to <a name="_Hlk144463877">Angela West</a>,<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
R. Soloveitchik was bothered by a pressing theological restriction. When R.
Soloveitchik presented his “<i>Confrontation</i>” to the<span style="mso-spacerun: yes;"> </span>Rabbinical Council of America in 1964, it was
not a halakhic ruling in a formal sense but a recommendation, advisory or series of “<i>guidelines</i>”:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“These guidelines allow that Jews
and Christians can discuss social and ethical problems together, but …not
discuss matters theological… As he sees it, one faith community cannot be
equated to the ritual and ethos of the other, so it is therefore futile to try
to find common denominators between them… He fears that interfaith dialogue
would pose a risk to the minority community - of finding itself obliged to
express its faith in the theological language of the other.” (West 2014:96-7).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Soloveitchik says this in his own words:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The confrontation should occur
not at a theological but at a mundane level. There, all of us speak the
universal language of modern man. (Soloveitchik 1964: 18)<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[9]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Jonathan Sacks<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
sees R. Soloveitchik as describing religion as ‘privacy of faith.’ Furthermore,
R. Soloveitchik maintained that Judaism speaks of a “<i>Halachic Man</i>,” and that
the Jewish religion does not fit familiar models of Western religiosity because
of its distinctive attitudes to <i>Halachic</i> observances. In this sense, it
has no common ground with other faiths with which it can communicate. Taking
this even further, in his recently published posthumous work entitled “<i>The
Emergence of Ethical Man</i>” (Soloveitchik 2005) we may find the real reason
why he discouraged inter-religious debate.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Perhaps unpopularly, R. Soloveichik viewed contemporary
Jewish thought (as distinct from <i>Halacha</i>) to be based on medieval
philosophy and therefore on Greek and Arabic thought. These more philosophical
sources were, therefore, alien appendages to Judaism. Judaism was practical and
<i>Halachic</i>.<span style="mso-spacerun: yes;"> </span>This explains why he
was reluctant to engage with the Church because he was similarly reluctant to
engage in extra-<i>Halachic</i> Judaism. Put plainly, for R. Soloveitchik,
Judaism in its essence did not have the bells and whistles of an alien philosophy,
psychology and mysticism </span><span style="font-family: arial;">−</span><span style="font-family: arial;"> it's primary concerns were <i>Halachic</i>:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“This contrasts with the
understanding of the Church fathers and also the Jewish medieval philosophers
who were seeking a way for human nature to escape or transcend the natural…[R.]
Soloveitchik may have felt that these differences of perception were so
profound as to be virtually unbridgeable in ordinary interfaith dialogue” (West
2014:101).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On this view, R. Soloveitchik maintained that the “<i>Christian
view of transcendence…was similar to that held by many modern Jews [who were
also looking for transcendence</i>]” (West 2014:102). But Judaism was
essentially for the <i>Halachic Man</i>, not the <i>Transcendent man</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">According to R. Jonathan Sacks, R. Soloveitchik was not
opposed to <i>secularism</i> (he had, after all, studied philosophy at
university) but he was opposed to <i>secular life</i> as he saw it in suburban
Jewish America, where Jews were seeking transcendence over <i>Halacha</i>.
Looking for transcendental meaning in pragmatic <i>Halacha</i> was a ‘<i>corruption</i>’
of Judaism. Looking for peace of mind in a construct of ‘<i>meaningful Halacha</i>’
was not confronting the reality of Judaism. Maintaining such an approach, R.
Soloveitchik made:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“an act of choice…against the
stream of his culture” (Sacks 1990: 279).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Sacks compared R. Soloveitchik to a modern-day R.
Yochanan ben Zakkai “<i>rejecting both apocalyptic and gnostic responses</i>”
(West 2014:103). R. Soloveitchik was not looking for <i>apocalyptic</i> messianism
or <i>gnostic</i> mysticism. He was looking for a pragmatic, private form of <i>Halachic</i>
Judaism.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This was something hard enough to explain to his fellow Jews
who were looking for transcendence in all directions – it was even harder to
try to explain this to the Church.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In keeping with this notion, the declaration adopted by the
Rabbinical Council of America (RCA), who had based their position on R.
Soloveitchik, read :</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">"To repeat, we are ready to
discuss universal religious problems. We will resist any attempt to debate our
private individual (faith) commitment.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 150%;">[11]</span></sup></span></sup></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">(Interestingly, the RCA was quick to endorse the ‘<i>no</i>’
to inter-religious dialogue but slow to endorse the ‘<i>yes</i>’ to collaboration
on common interests.)</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">West then take this one step further. There was something
else R. Soloveitchik could not express or discuss with the Church and it, too,
was directly related to pragmatic <i>Halacha</i>. Although Judaism proposes
many moderate models for categorising Christianity, nevertheless, in its most
acute formulation (which R. Soloveitchik may have adopted here), Christianity
is regarded as <i>Avodah Zara</i>, a form of Idolatry.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This sharp and unsettling characterisation and accusation of
idolatry was not only levelled against Christianity but even, in some
non-mystical rabbinic formulations, against the mysticism of <i>Kabbalah</i>
itself. There are rabbinic statements that <i>Kabbalah</i> is an even more
corrupt system than Christianity because Christianity has only three entities
(i.e., the Trinity), whereas <i>Kabbalah</i> speaks of ten entities (the Ten
Sefirot). Both Christianity and <i>Kabbalah</i> are considered <i>Avodah Zara</i>
in this conceptualisation. <span style="color: red;">[17]</span></span><span style="color: red; font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“One can immediately see that
embarking on theological discussion when one suspects that the faith of one's
dialogue partner is idolatrous is probably not the most auspicious basis for
interfaith dialogue! And if one fears that the alien spirit might even have
crept into one's own faith community in certain respects, then the matter
becomes even more complicated” (West 2014:104).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This may explain why R. Soloveitchik, the <i>Halachic Man</i>,
said ‘<i>no</i>’ to Jewish-Christian dialogue on matters theological. But R.
Heschel, perhaps because he was a mystic and came from a <i>Chassidic</i>
background,<span style="mso-spacerun: yes;"> </span>adopted a very different
approach by recognising the common need for transcendence.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">3) R. Soloveitchk was careful not to issue a ‘<i>psak</i>’
(a binding <i>Halachic</i> ruling)<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A third interpretation of R. Soloveitchik, this time by Eugene
Korn, is most enlightening.<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
Korn notices the anomaly of a resolution adopted by the rabbinate although not
presented in the typical form of a traditional rabbinic ‘<i>psak</i>’ or legal
ruling. Firstly, it is written in English and not Hebrew. Secondly, it lacks
the important <i>Talmudic</i> references and precedents necessary for a <i>Halachic</i>
ruling. There are also no references to the <i>Shulchan Aruch</i> (Code of Law)
and other legal sources “<i>even though they had much to say regarding
Christianity</i>;” and the terms ‘<i>assur</i>’ (<i>forbidden</i>) and ‘<i>mutar</i>’
(<i>permitted</i>) never appear (Korn 2005:292).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R. Soloveitchik’s “<i>Confrontation</i>” can be contrasted against
the formal ‘<i>teshuvah</i>’ (<i>legal opinion </i>or <i>ruling</i>) by another
<i>Halachic</i> decisor, R. Moshe Feinstein which also concerned the question
of meeting Catholics for interfaith dialogue. Instead of the twenty-five pages by
R. Soloveitchik, R. Feinstein dealt with the matter succinctly in two short paragraphs.
He simply ruled that interfaith dialogue violates a Torah commandment and such
enterprises were absolutely prohibited for Jews to engage in.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Also significant is that soon after R. Feinstein's 1967 <i>responsum</i>,
“<i>he beseeched R. Soloveitchik to sign a statement formally "declaring
an absolute and clear prohibition" for Jews to participate in interfaith
dialogue. There is no evidence that R. Soloveitchik ever responded to R.
Feinstein's request</i>” (Korn 2005:294).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Korn makes that point that in the absence of a formal ‘<i>psak</i>’
or <i>responsum</i> issued by R. Soloveitchik, even when requested to do so by
a renowned <i>Halachk</i> decisor, it seems that although he expressed
extremely poignant if not controversial ideas, he never intended to <i>prohibit</i>
such discourses from taking place in the future.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Importantly, Korn notes that:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“religious dialogue is no experience
for those lacking deep faith, who have little knowledge of their tradition, or
who have political or social goals that eclipse theological integrity. Hence
such dialogue is best left to professionals steeped in theology, history, and
tradition. Well-intentioned laypersons and clergy without the requisite skills
may achieve only the polite ‘trading of favors’ or a dangerous syncretism
[combining different beliefs]<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a>
that R. Soloveitchik feared and that both Judaism and the Church must resist”
(Korn 2005:309).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On this view, R. Soloveitchik was able to portray his set of
beliefs and opinions as relevant to his times and situation. But he actively
refrained from concretising them into timeless dictates of <i>Halacha</i>. He
left open the possibility for review and reflection should circumstances
change. As Korn sees it:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“If the analysis presented here
is correct, the prime issue for Jews is not whether they should engage in
theological dialogue but, rather, who should participate, how the dialogue
should be structured, what the pace of the dialogue should be, and what the
fruitful subjects are that do not threaten the integrity of each side's beliefs”
(Korn 2005:309).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<b style="text-align: justify;"><span style="font-family: arial;">Summary of the three approaches to R. Soloveitchik</span></b><span style="font-family: arial;"><br /><div style="text-align: left;"><p class="MsoNormal">We have examined three ways to understand the approach of R.
Soloveichik:<o:p></o:p></p>
<p class="MsoNormal" style="text-align: justify;">1) One way is the interpretation taken by Reuven Kimelman
that suggests that R. Soloveitchik was reacting to the realities and
perceptions of his time coupled with the fact that inter-religious debates in
history never ended well for Jews. </p>
<p class="MsoNormal" style="text-align: justify;">2) The other way is the interpretation suggested by Angela
West that R. Soloveitchik may have had an impenetrable theological restraint
that could not allow him to debate with a religion that was technically defined
as <i>Avodah Zara</i> or <i>Idolatry</i>. </p>
<p class="MsoNormal" style="text-align: justify;">3) The third interpretation is that of <a name="_Hlk144473964">Eugene Korn</a> who notes that because R. Soloveitchik did
not present his view within the formal legal format of a ‘<i>psak</i>,’ he may
have allowed for a more pliable approach in the future, should the need arise.</p></div></span><div style="text-align: justify;"><span style="font-family: arial;">We finally turn to the simpler but equally
profound approach of R. Heschel.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></div>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">R. Heschel’s approach</span></b><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">R.
Heschel employs a fascinating interpretation of a verse in the Torah to support
his approach. According to Numbers 23:19:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“There is a people that dwells
apart, not reckoned among the nations.”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This verse is ubiquitously quoted to support Jewish
isolationism, both physical and spiritual. But R. Heschel points out that these
words were not spoken by G-d but by “<i>the gentile prophet Balaam,</i>”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[14]</span></span><!--[endif]--></span></span></a>
In other words, only a perverse interpretation of the Torah allows Jews to have
zero interactions with other nations. Reminiscent of Maimonides’ view that
non-Jewish faiths are necessary for humankind to prepare for a future messianic
existence, R. Heschel writes:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“A Christian ought to realize
that a world without Israel will be a world without the God of Israel. A Jew
... ought to acknowledge the eminent role and part of Christianity in God’s
design for the redemption of all men.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[15]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Even after R. Heshel’s passing in 1973, he continued to make
an impression on Pope Paul VI, who while addressing thousands at the Vatican,
quoted the writings of R. Heschel. This is thought to be the first time a Pope
made a public acknowledgement of a non-Christian in an address.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Pope’s groundbreaking engagement with R. Heschel did not
just affect Catholics, but even as recently as 2003, a statement by the
Christian Scholars Group reads:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“Christians should not target
Jews for conversions….Christian worship that teaches contempt for Judaism
dishonors God.”<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[16]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The Pope’s message thus seems to have filtered in some ways to
all Christians.</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Contextualisation and framing of ideas and settings
surrounding the events of the 1960s allow for a better understanding of the
various trends and currents that were tugging in all directions. R. Heschel and
R. Soloveitchik responded in very different ways according to what they
considered the most appropriate approaches to the reality of the times.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">One could say that R. Heschel’s response created the space
for enlarging the radical shift in papal policy towards Jews, with the Pope
symbolically and dramatically deleting policy in the presence, and under the
persuasion of R. Heshel.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">We can also conclude that it seems feasible that R.
Soloveitchik, by not going the typical route of issuing a rabbinic ‘<i>psak</i>’
(<i>legal Halachic ruling</i>), built in the possibility for future inter-religious
dialogue if and when the time is ripe. <o:p></o:p></span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><br /></span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Further Reading<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2019/12/253-r-yaakov-emdens-surprising-views-on.html">Kotzk
Blog: 253) R. YAAKOV EMDEN’S SURPRISING VIEWS ON CHRISTIANITY:</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2020/11/the-retraction-of-chief-rabbi-jonathan.html">Kotzk
Blog: The Retraction of Chief Rabbi Jonathan Sacks</a><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;"><a href="https://www.kotzkblog.com/2021/07/345-revisting-notion-of-abrahamic-faiths.html#more">Kotzk
Blog: 345) REVISITING THE NOTION OF "ABRAHAMIC FAITHS”:</a><o:p></o:p></span></p>
<div style="text-align: left;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
<a name="_Hlk144401345"></a><a name="_Hlk144403386"><span style="mso-bookmark: _Hlk144401345;">Kimelman</span></a><span style="mso-bookmark: _Hlk144401345;">,
R., 2004, ‘Rabbis Joseph B. Soloveitchik and Abraham Joshua Heschel on
Jewish-Christian </span>Relations Reuven’, <i>The Edah Journal</i>, 4:2, 1-21.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></span></a>
A Conversation with Dr. Abraham Joshua Heschel,” Dec. 20, 1972, NBC transcript,
pp.12-13.<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></span></a>
A Treasury of Tradition, 1967, Hebrew Publishing Co., New York, 55-78.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></span></a>
A Treasury of Tradition, 1967, Hebrew Publishing Co., New York, 71-72.<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></span></a>
R. Soloveitchik continues; “<i>We must always remember that our singular
commitment to God and our hope and indomitable will for survival are
non-negotiable and non-rationalizable and are not subject to debate and
argumentation</i>” (A Treasury of Tradition, 1967, Hebrew Publishing Co., New
York, 730.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></span></a>
West, A., 2014, ‘Soloveitchik’s “No” to Interfaith Dialogue’, <i>European
Judaism: A Journal for the New Europe</i>, vol. 47, no. 2, Berghahn Books, 95-106.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></span></a>
Soloveitchik, J. B., 1964, 'Confrontation', <i>Tradition : A Journal of
Orthodox Thought</i>, 6, no. 2, 5-29.<o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></span></a>
Sacks, J,. 1990, <i>Tradition in an Untraditional Age</i>, Valentine Mitchell,
London.<o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[11]</span></span><!--[endif]--></span></span></a>
<span style="mso-spacerun: yes;"> </span>Rabbinical Council of America,
"Statement on Interfaith Relation- ships," Rabbinical Council of
America Record, February 1966, reprinted in Nathaniel Helfgot, ed., Community,
Covenant and Commitment: Selected Letters and Communications (of) Rabbi Joseph
B. Soloveitchik (Jersey City, 2005), 259-261.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[12]</span></span><!--[endif]--></span></span></a>
Korn, E., 2005, ‘The Man of Faith and Religious Dialogue: Revisiting
"Confrontation"’, <i>Modern Judaism</i>, vol. 25, no. 3, Oxford
University Press, 290-315.</span><span style="font-family: arial;"> </span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[13]</span></span><!--[endif]--></span></span></a>
Square brackets are mine.<o:p></o:p></span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[14]</span></span><!--[endif]--></span></span></a>
Union Seminary Quarterly Review 21 (January, 1966), reprinted in No Religion Is
an Island, eds. Kasimow and Sherwin, 3-22.<o:p></o:p></span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[15]</span></span><!--[endif]--></span></span></a>
Union Seminary Quarterly Review 21 (January, 1966), reprinted in No Religion Is
an Island, eds. Kasimow and Sherwin, 8.<o:p></o:p></span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20444.docx#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[16]</span></span><!--[endif]--></span></span></a>
Annual Report 2003 Center for Christian-Jewish Learning at Boston College, 8-9.</span><o:p></o:p></p><p class="MsoFootnoteText" style="text-align: justify;"><span style="color: red; font-family: arial;">[17] </span><span style="font-family: arial;">An early example of this is Maimonides </span><span style="text-align: left;"><span style="font-family: arial;"> (1135-1204), who writes:</span></span></p>
</div></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div style="text-align: left;"><div style="mso-element: footnote;"><p class="MsoQuote" style="text-align: left;"><span lang="EN-US"><span style="font-family: arial;">“If…someone believes that He is one, but possesses a certain number of
essential attributes, he says in his words that He is one, but believes Him in
his thoughts to be many. This resembles what the Christians say: namely, that
He is one but also three, and that the three are one” (</span></span><span style="font-family: arial;">Maimonides, <i>Guide of the Perplexed</i>, Translated by Shlomo Pines, The University of Chicago Press, 1963, 1:50, 111.)</span></p></div></div></blockquote><div style="text-align: left;"><div style="mso-element: footnote;">
<div><!--[if !supportFootnotes]--><span style="color: red; font-family: arial; text-align: justify;"> </span><span style="font-family: arial; text-align: justify;"><span style="text-align: left;">Another example of this approach is that adopted by R. Yitzchak ben Sheshet Perfet (1326-1408) known as </span><i style="text-align: left;">Rivash</i><span style="text-align: left;">, who fundamentally objected to the </span><i style="text-align: left;">Sefirot </i><span style="text-align: left;">(</span></span><i style="font-family: arial;">She’elot uTeshuvot haRivash</i><span style="font-family: arial;">, no. 157</span><span style="font-family: arial; font-size: 14.6667px;">) </span><i style="font-family: arial;">.</i><span style="font-family: arial;"> He held that the </span><i style="font-family: arial;">Sefirot</i><span style="font-family: arial;"> were an even more elaborate division of the Godhead than the Christian Trinity because instead of three, the </span><i style="font-family: arial;">Kabbalists</i><span style="font-family: arial;"> now had Ten divisions, and he pointed out that when the </span><i style="font-family: arial;">Kabalists</i><span style="font-family: arial;"> pray they turn to the different </span><i style="font-family: arial;">Sefirot</i><span style="font-family: arial;">.</span><span style="font-family: arial;">In some instances, </span><i style="font-family: arial;">Kabbalists </i><span style="font-family: arial;">believed that the </span><i style="font-family: arial;">Sefirot</i><span style="font-family: arial;"> prayed to the First Cause (Shapiro 2004:43). Even the prophetic </span><i style="font-family: arial;">Kabbalist</i><span style="font-family: arial;">, R. Avraham Abulafia (1240-1291) was able to find common ground with the rationalists</span><span style="font-family: arial;"> by opposing the idea of the </span><i style="font-family: arial;">Sefirotic</i><span style="font-family: arial;"> division of the Godhead and also comparing the </span><i style="font-family: arial;">Sefirot</i><span><span style="font-family: arial;"> to the Trinity (Shapiro 2004:40). [</span></span><span style="font-family: arial; text-align: justify;"><span style="text-align: left;">Shapiro, M.B., 2004, </span><i style="text-align: left;">The Limits of Orthodox Theology: Maimonides’ Thirteen Principles Reappraised</i><span style="text-align: left;">, The Littman Library of Jewish Civilization, London.]</span></span></div><div>
<!--[endif]-->
<div id="ftn1">
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</div>Kotzk Bloghttp://www.blogger.com/profile/14249905502266813412noreply@blogger.com3tag:blogger.com,1999:blog-5576585332526677688.post-84188722965820262232023-08-27T11:08:00.002+02:002023-08-27T14:26:51.902+02:00443) Mystical approaches of the early Chassidic movement<p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOrt5u8JIu7CVM_ODvptoCvySrkNKWspLaxGmJKP9T7DXH-8cZZwTef2IgRqv4hoaQAbc5SY5JWVPH4HPadeYJZ_4YwLSebI1814APGi_obu6JVbknWrsO-8U-GFbtEZlWR7AVaQs-U2GOI66Yd_N7CxJ0f7Ir2CxLQJ9xKIPx2RBjgEKRipOthVGb19Q/s403/2023-08-27%2010_59_11-Window.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="403" data-original-width="251" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOrt5u8JIu7CVM_ODvptoCvySrkNKWspLaxGmJKP9T7DXH-8cZZwTef2IgRqv4hoaQAbc5SY5JWVPH4HPadeYJZ_4YwLSebI1814APGi_obu6JVbknWrsO-8U-GFbtEZlWR7AVaQs-U2GOI66Yd_N7CxJ0f7Ir2CxLQJ9xKIPx2RBjgEKRipOthVGb19Q/s320/2023-08-27%2010_59_11-Window.png" width="199" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: arial; font-size: x-small;">1772 was a year in which many bans against the Chassidim were issued. This one is from the Vilna Gaon in Vilna. Our article deals with the 1772 Brody bans.</span></td></tr></tbody></table><div class="separator" style="clear: both; text-align: center;"><br /></div><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Introduction<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The early <i>Chassidic</i> courts are often presented as inspiring
centres of fellowship, prayer, dancing and learning. This
article – based extensively on the research by Dr. Mor Altshuler<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20443.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a> – explores
some of the more ‘cosmic’ elements and inner mystical dynamics of the <i>Chassidic</i>
court of R. Yechiel Michal, the <i>Magid of Zlotchov</i> (1726-1786), a
major early leader of the movement [see <a href="https://www.kotzkblog.com/2023/08/442-early-chassidic-movement-in.html#more">previous
post</a>].</span><span style="font-family: arial;"> <span></span></span></p><a name='more'></a><p></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Meat prices in Koretz<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The first recorded incident relating to the <i>Magid of
Zlotchov</i> and his students concerns the slaughterhouse in the Ukrainian town
of Koretz. R. Moshe Shapira, the son of the R. Pinchas of Koretz, was in charge
of implementing a levy or tariff on local butchers and kosher meat. As a result
of these taxes, the price of meat in Koretz became exorbitant and unaffordable.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Magid of Zlotchov</i> and his students were the first
to speak out against the injustice of this price hike. The protest against the
meat price soon turned into a public debacle, pitting R. Pinchas of Koretz and
his son R. Moshe Shapira, against the <i>Magid of Zlotchov</i> and his
followers. This is an early example of inter-<i>Chassidic</i> conflict.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Within a short time, however, they were not just arguing
about <i>meat</i> but about whose <i>prayers</i> were the most effective. R.
Pinchas of Koretz boldly claimed:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T] the world says that the Magid
[of Zlotchov] lifted up prayer, but I have lifted up prayer” (In Schatz-Uffenheimer
1993:230).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A later version records the controversy over the efficacy of
their prayers as follows:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The grudge that he [R. Michal of
Zlotchov] holds against me [R. Pinchas of Koretz] because he doesn't see my
prayers in Heaven is a baseless grudge, for not only does he not see my
prayers, even the angels don't see them, for I have blazed myself a trail
straight to the Holy One…” (Pinchas of Koretz, <i>Imrei Pinchas haShalem</i>,
Bnei Brak 1988:2).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The conflict over meat and prayers turned so bitter that R.
Pinchas of Koretz and his son R. Moshe Shapira were driven out of Koretz and had
to settle in Ostrog.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Another version of the events, this time by R. David of
Markov <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
a great opponent of <i>Chassidism</i>, and author of the anti-<i>Chassidic</i>
work <i>Shever Poshim</i> <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">–</span> describes how he is concerned about the sudden rise of
the Chassidc movement. He is alarmed that there are:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“thousands and tens of thousands
of the…[Chassidic] sect. One of the heads [of the sect] was called Mikcal of
Zlotchov," who desecrated the Sabbath, "and the Rabbi of the
above-mentioned town [i.e., R. Pinchas of Koretz] excommunicated him . . . Yet
the Rabbi [of the town, instead,] was forced to flee because these ruthless
informants joined forces with the above-mentioned wicked Hasidim, and the Rabbi
almost forfeited his life, as he was a hair's-breadth away from death” (In
Wilensky 1970, 2:176).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20443.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The term “<i>sect</i>” was often used a that time in
reference to the nascent <i>Chassidic</i> movement as an allusion to the “<i>sect
of Shabbatai Tzvi</i>,” the seventeenth-century false messiah who had thrown
the Jewish world into turmoil (Altshuler 2004:160).</span><b><o:p><span style="font-family: arial;"> </span></o:p></b></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Anti-Chassidic bans of Brody<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">With R. Pinchas of Koretz and his son being driven out of
Koretz, the <i>Magid of Zlotchov</i> had emerged victorious. This victory,
however, was short-lived because it only served to anger the rabbinic
authorities in Brody, where the <i>Magid of Zlotchov </i>had relocated, and now
conducted his private synagogue separate from the mainstream synagogues. On 21 June
1772, the rabbis of Brody issued an ex-communication order against the new <i>Chassidim</i>
whose numbers had suddenly swelled in the time of the <i>Magid of Zlotchov</i>
(more so than during the time of the Baal Shem Tov and R. Dov Ber, the <i>Magid
of Mezeritch</i>).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">What started as a protest over meat prices in Koretz, had
turned into one of the most significant polemics and religious conflicts in
Jewish history <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> centred in Brody – the banning and ex-communication of
the entire early <i>Chassidic</i> movement by the mainstream rabbinic opponents
known as <i>Mitnagdim</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Although the <i>Magid of Zlotchov</i> is not mentioned by
name, three bans and prohibitions were certainly directed against him.
Altshuler explains that the concern behind these bans was not so much the
details of <i>Chassidic</i> practices and customs or even their innovations,
but primarily their emphasis on mystical messianism (Altshuler 2004:141).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The first prohibition<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The first matter the anti-<i>Chassidic</i> bans addressed
was the use of sharp slaughtering knives by followers of the <i>Magid of
Zlotchov</i>. The rabbis of Brody outlawed the use of sharp slaughtering knives!
And anyone who refused to eat meat slaughtered by the official slaughterers of
Brody <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
with their not-so-sharp knives <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> was to be expelled from the town.
Also, no one was allowed to ask the slaughterers to see, or inspect their
knives. That was the proclivity of the official rabbinic body in Brody and no
one was to question their authority or rulings.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The debacle over meat prices in Koretz, about 150 km away
from Brody, had made the <i>Chassidim</i> of the <i>Magid of Zlotchov</i> move
away from official regulating rabbinic bodies and decide to establish their own
regulating authorities. The mainstream rabbinate in Brody responded by
prohibiting sharp slaughtering knives, even though sharp knives were clearly
not prohibited under Jewish law.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Besides the obvious fear of loss of revenue that would
follow multiple slaughtering authorities <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> as the consumers would now be
split into different camps each separately paying their slaughterers <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> the
Brody rabbinate seemed more concerned about <i>messianism</i> and <i>mysticism</i>
than finances because the <i>Chassidim</i> had developed an elaborate mystical
reason for slaughtering with sharp knives.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Magid of Zlotchov</i> taught that slaughtering meat
was not a simple matter of butchery but rather an intricate and delicate matter
of redeeming souls. He drew from the anonymous work <i>Sefer haKanah</i>, which
at that stage only existed in manuscript form. <i>Sefer haKanah</i> soon became
popular as it was subsequently printed in 1782. According to <i>Sefer haKanah</i>,
the souls of sinners are reincarnated into animals as a form of punishment. The
less sinful souls are fortunate enough to be reincarnated into pure, or kosher
animals, while the others do not enjoy that privilege. The kosher animals have
a chance at salvation because an expert slaughterer, with the correct spiritual
intentions, can elevate the soul back to a position of grace. The slaughterer
can only do this, however, if his knives are sharp so that he causes no pain to
the animals. This way, the redemption of souls depends on the sharpness of the
slaughtering knives. Furthermore, not only do slaughters have this important
mission to accomplish, but even when a righteous person later eats the meat, he
can similarly elevate the reincarnated soul trapped within. Framed this way,
the anti-<i>Chassidic</i> bans against sharp knives would place future Jewish
souls in jeopardy as no one would be able to redeem those souls.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The rabbis of Brody were not only worried about the new
customs of the <i>Chassidim</i> dividing the community and its financial
structures. They seemed most concerned about this new wave of theurgic and
magical mysticism that needed to redeem souls from animals as preparation for
the imminent messianic redemption which could only take place when all lost
souls are returned.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">On a historical note, the slaughtering bans proved ineffective
as the <i>Chassidim</i> of the <i>Magid of Zlotchov</i> continued to maintain
their slaughtering practices.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The second prohibition<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The second of the Brody prohibitions concerned praying in
private synagogues instead of the designated and official houses of prayer. It
prohibited:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“separating oneself from the
community in any Kleizel or new Beit Midrash that is not open to all…”<span class="MsoFootnoteReference"> </span>(In Wilensky 1970, 1:176).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The expression “<i>Kleisel</i>” is an intended derogatory
reference to a tiny “<i>Kloise</i>.” The main “<i>Kloise</i>” was the larger
and official synagogue for the recognised <i>Kabbalists</i> of Brody whom the
mainstream rabbinate was more prepared to accept and endorse.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The third prohibition<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The third prohibition issued by the mainstream Brody
rabbinate concerned the adoption <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> by the <i>Chassidim</i> of the <i>Magid
of Zlotchov </i>in their “<i>Kleisel</i>” <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> of <i>Lurianic</i> prayer rites
and practices stemming from the <i>Kabbalist</i> known as the Ari Zal (R.
Yitzchak Luria, 1534-1572). There were two categories of bans against the study
of <i>Kabbalah</i>:<i> </i>1<span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">)</span> ‘normative’ <i>Kabbalah</i> could only be studied by
those over the age of 30, and then, only from printed ‘normative’ <i>Kabalistic</i>
books <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span>
not handwritten manuscripts; and 2) <i>Lurianic Kabbalah</i>, specifically,
could only be studied by those over 40. And anyway, this mystical study was
only to take place in the official “<i>Kloise</i>,” not the “<i>Kleisel</i>” of
the <i>Chassidim</i>.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This ban also expresses the fear of messianism and mysticism
more than the fear of sectarianism, because the <i>Chassidim</i> of the <i>Magid
of Zlotchov</i> were prone to try and use <i>Lurianic </i>prayer and practices
as theurgic (magical or cause-and-effect) means to bring messianic redemption
as we shall demonstrate below.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">The joining of soul to soul<o:p></o:p></span></b></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">A few years later, another issue that concerned the
mainstream rabbinate of Brody was the <i>Chassidim</i> of the <i>Magid of
Zlotchov</i> developing an intricate ‘chain’ of one soul elevating another
until an entire transformation and elevation of ‘lower souls’ occurs. And this
all centres around the leading figure of the “<i>Tzadik</i>.” This is one of
the reasons why R. Yechiel Michal of Zlotchov was known as the “<i>first Tzadik
of Chassidism</i>” [see <a href="https://www.kotzkblog.com/2023/08/442-early-chassidic-movement-in.html#more">previous
post</a>]. This all began around 1777 which was believed to be the year of the
Messiah. In that year people even believed that “<i>the King Messiah has come</i>”
(Assaf 1996:328).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20443.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></span></a> 1777
was the one-hundredth anniversary of the passing of Shabbatai Tzvi.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In April 1777, a group of <i>Chassidim</i> of the <i>Magid
of Zlotchov </i>went on <i>aliya </i>under the direction of the R. Menachem
Mendel of Vitebsk together with R. Abraham of Kalisk. Meanwhile, the other <i>Chassidm</i>
remained behind in the “<i>Kleisel</i>” of the <i>Magid of Zlotchov</i> in
Brody. On the festival of <i>Shavuot</i> that year, 1777, the <i>Magid of
Zlotchov </i>tried to reveal the messianic redemption by ‘connecting’ to the
souls of his other <i>Chassidim</i> who were in the Holy Land. He was going to
connect his prayers, which contained the prayers of his <i>Chassidim</i> in
Brody that he had already ‘elevated,’ to the more auspicious prayers of his <i>Chassidim</i>
in the Holy Land. This event was recorded by his student, R. Meshullam Feibush
Heller in a letter.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">But the <i>Magid of Zlotchov</i> was not just a link in that
chain, he remained the <i>pivot</i> around which it all revolved (reminiscent
of what was later to become the popular teaching of R. Nachman of Breslov):</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“The person praying connects
himself to ‘the holy soul of the Tzaddikim of the Generation,’ and through it
his soul connects with the souls of the people of Israel, who are represented
in the Tzaddik's soul” (Altshuler 2004:145).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This way the <i>Maggid of Zlotchov</i> saw himself as the
essential ‘holder’ of other Jewish souls which, in this formulation, were
beholden to him for their elevation and redemption. This teaching found
expression in an addition sometimes appended to the morning prayers, and is
still relevant today in some prayer rites:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[A person's] words of prayer
ascend by his connecting himself in saying, 'I hereby take upon myself the
commandment of Thou shalt love thy neighbor as thyself.' And he [who prays]
unites himself with love with the holy soul of the Tzaddikim of the Generation,
whose likeness he knows, and he traces this likeness at that moment in his
thoughts . . . And truthfully I have heard from the Holy Mouth, the Divine
Rabbi our teacher R. Yehiel Mikhal…who said: 'before every prayer I connect
myself with all Israel, both with those who are greater than I, through whom my
thoughts will ascend, and for the benefit of the lesser ones, who will be
raised by me.' Thus I heard from his holy mouth” (R. Meshullam Feibush Heller).<sup>
<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20443.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span></span></span></a></sup></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Then in an astounding mystical twist, we discover a crucial
component shrouded in this formulation of taking upon oneself the seemingly
benign <i>mitzvah</i> of ‘<i>ahavat Yisrael</i>’ (loving your neighbour). The “<i>likeness</i>”
and ‘<i>image</i>’ of the <i>Tzadik</i> was to be none other than R. Yechiel
Michal, the <i>Magid of Zlotchov</i>! The tracing of the ‘<i>portrait</i>’ of
the Tzaddik by the <i>Chassid</i> during prayer would enable the <i>Tzadik</i>
to “<i>pray on behalf of the Hasid</i>” (Altshuler 2004:149):</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“And you will undertake an
activity in the course of this prayer. When you mention me, at that moment your
likeness will arise in my thoughts and I will pray for you” (<i>Or haEmet</i>,
Hussiatin, 1899, 102a).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This idea was not a new one. The notion of connecting two
souls that love each other and the technique of connecting the student's soul
to the Rabbi by tracing the figure of the Rabbi are mentioned in the Zohar as
well as by the <i>Kabbalists</i> of Safed. This is known as <i>“ Sod haIbur</i>”
(<i>the secret of conception</i>).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20443.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The practice of accepting upon oneself the mitzvah<span style="mso-spacerun: yes;"> </span>"<i>Thou shalt love thy neighbour as
thyself</i>" before prayer, was adopted by at least sixteen founding
fathers of the <i>Chassidic</i> movement (Halamish 1978:534-556).<a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20443.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span></span></span></a></span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The reference to the actual name of the <i>Magid of Zlotchov</i>
in relation to this practice, however, was kept private as he demanded “<i>an oath
of secrecy taken upon themselves by his disciples</i>” (Altshuler 2004:150).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The reasons for this “<i>oath of secrecy</i>” are even more
intriguing and may help us understand why the mainstream rabbinate of Brody had
issued these bans in the first instance.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><b><span style="font-family: arial;">Nishmat Sha-dai (The soul of Sha-dai)</span></b><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Magid of Zlotchov</i> taught that every Jew must
recognize the fact that his soul has no independent existence. The soul is just
a component of the larger soul of the People of Israel as a whole which is part
of the Divine Being.<span style="mso-spacerun: yes;"> </span>Based on this, he
developed the notion that these souls must, therefore, connect with the soul of
a <i>Tzadik</i> or "<i>righteous man</i>" (which was him, <i>Magid of
Zlotchov</i>) so that he can cleanse them and return them to their Divine
source.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">This special <i>Tzadik</i> was not just righteous but, to
accomplish this cosmic mission, he had to possess a unique soul <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">−</span> the
special <i>Nishmat Sha-dai</i>,<span style="mso-spacerun: yes;"> </span>“<i>the
soul of Sha-dai</i>.” This title is taken from the Book of Job:</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">"The Soul of Sha-dai [the
Almighty] that gives them understanding" (Job 32:8).”</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">The <i>Magid of Zlotchov</i> claimed he had such a soul.
According to <i>Likutim Yekarim</i> (this section was censored in the early
editions):</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“And I heard [it] from the mouth
of the Holy Rabbi, the Maggid, on the festival of Shavuoth, when he preached a
great sermon. Concerning the verse <i>The Soul of Shaddai gives them
understanding</i>, he explained it to mean that God is called "Shaddai"
…He [<i>Shin</i>] said to his world ‘Enough!’ [<i>dai</i>]…In other words, the
world emanated from spirituality to materiality, all so that it could be
restored by the Tzaddik's pure thought to be a great pleasure. God said ‘Enough’
because he understood that ... if, Heaven forefend, [the world] became more
material, it would no longer be possible to restore man to communion [with
God], and without this of what use is the world?” (Likutim Yekarim, Zolkva
1800, 22a; Jerusalem 1974, 1).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">In other words, creation was allowed to materialise up to a
point, beyond which it would be impossible to retrieve any spirit. At that
point, G-d said, “<i>Enough</i>” (<i>Sha-dai</i>) and the <i>Tzadik</i>
possessing the very lofty <i>Nishmat Sha-dai</i> or <i>Soul of Sha-dai</i>,
would restore all the souls and redeem them in a messianic redemption.</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">“[T]he Zlotchover Maggid was not
preaching a theoretical homily, but…he called his own soul ‘The Soul of Shaddai’
and had designated it for this role…<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"><span style="font-family: arial;">The kabbalist R. Abraham Abulafia
took on the additional name "Shaddai" as part of his messianic
pretension…The name was also accorded a key place in the Sabbatean tradition as
one of the Divine names of Shabbatai Tzvi, who even wore a ring on his finger
on which the letters Shaddai were engraved. Numerous Sabbatean hymns include
the numerical value of Shaddai and speak of the correction of the world in the
realm of Shaddai, an allusion to his future messianic kingship. One can assume
that the Zlotchover Maggid chose deliberately to preach in markedly messianic
language and that he was aware of the Sabbatean tone of his words” (Altshuler
2004:152).</span><span style="font-family: arial;"> </span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: arial;">Although this event <span style="mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-latin;">took place during the ‘<i>Tikun</i>’ of <i>Shavuot</i>
in 1777, it illustrates the</span> general messianic ethos of this group of <i>Chassidim</i>
in Brody that instilled fear into the hearts of the mainstream rabbinate. They
would have had wind of such activities, or the potential thereof, five years
earlier when in 1772 they initiated their campaign of anti-<i>Chassidic</i>
bans. It seems that, as Altshuler points out, the main concern of the rabbis
of Brody was this type of mystical messianism and they were afraid of a
repetition of similar patterns of messianic fervour that had emerged a century
before.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<p class="MsoNormal" style="text-align: justify;"><o:p><span style="font-family: arial;"> </span></o:p></p>
<div style="mso-element: footnote-list;"><div style="text-align: justify;"><span style="font-family: arial;"><br /></span></div><!--[if !supportFootnotes]--><hr size="1" style="text-align: left;" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-align: justify;"><span style="font-family: arial;"><a href="https://d.docs.live.net/cf7c519617ad128d/Documents/KOTZK%20BLOG%20443.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></span></a>
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