Stringencies part 5

 We have seen that while some rabbis and groups see stringencies as part of our true devotion to G-d, others see stringencies as a distraction from serving G-d, an expression of ego, and a major source of depression when we do not meet the higher standards that we ourselves have created. Another artificial function of stringencies is to create a sense of community, based on a holier-than-thou attitude. Some groups follow great stringencies, far exceeding halachic strictures. Examples include, but are not limited to, refraining from consuming green vegetables for fear of ingesting an insect, resurrecting long-forgotten rules that were, centuries ago, ruled to be no longer applicable, such as refraining from new grain even outside of Eretz Yisrael, many stringencies regarding shaatnez (forbidden mixtures of wool and linen), as well as standards of kashrut that go way beyond the halachic requirements. Also included in this area are those who have "discovered" an obscure statement in a classical source (RAMBAM, ARI, Rabbi Judah the Pious), and openly defy accepted practice, with an arrogant attitude of "how can you NOT do this?" (I am not speaking of reinstituting older practices when well-founded and logical, but rather extreme opinions that are NOT part of the halachic system. These practices provide a false sense of comradery (I'm a follower of this or that group, and we don't eat that. We are so special!), as well as providing an ego boost to the individual. If these were consistent, uniformly following the opinions of figures like the above named rabbis, I would not criticize. But these groups are rarely consistent, and often ignore much more basic principles espoused by these rabbis.  For example, many Hasidic communities emphasize rulings of ARI, but ignore the adherence to halachic times of prayer, stressed both in Halachic literature, and even more in ARI. Of course, rationalizations are offered (I'm not ready yet for prayer, and need to prepare). These arguments hold no water. If I'm not "ready' for Shabbat on Friday afternoon, can I put it off for Monday? In the Yeshivish community, many take great leniencies with prayer, so as not to diminish the time for study. In all of these instances, I would argue that the stringencies are more directed at self-aggrandizement, rather than a desire to serve G-d. I believe that such behavior is an example of being so right, that we are wrong. Wo must always question our motives. Are we trying to please G-d, other people, or our selves.  

The Train Wreck part 7

We will now go back to the immediate aftermath of the Shabbatean debacle. As I have written previously, few rabbis of the time dared oppose Shabbetai Tzvi. Most either supported him, or else took a wait and see attitude. The primary opponents to the new heresy were Rabbis Yaakov Sasportas and Tzvi Ashkenazi. Their lives were under constant threat from the Shabbateans, even well after Shabbetai's apostasy, as it was felt that the failure of Shabbaetai's mission was due to their opposition. After Rav Tzvi Ashkenazi passed away, his son, Rabbi Yaakov Emden (named for a city he had lived in, but more commonly known as Yaavetz; Yaakov Ben Tzvi) took up the cudgel of fighting the holdouts of Shabbateanism. One of his targets was Rabbi Moshe Hayyim Luzzato (RAMCHAL), whom historians have exonerated. His other main target was Rabbi Yonatan Eybeschütz, who served as rabbi of communities in Poland, Moravia, Bohemia, as well as several important German cities. Both men published extensively on matters of Halachah and Kabbalah. Rabbi Emden was the center of controversy, as he challenged the antiquity of the Zohar (although he steadfastly defended its doctrines), and declared RAMBAM's "Guide" to be a heretical forgery, that could not have been written by the same author as RAMBAM's legal code. He also accepted Christianity as an excellent alternative to Judaism for non Jews. Rabbi Eybeshutz was long rumored to be guilty of Shabbatean leanings. Already suspicious, the controversy erupted full blown, when there came into the hands of Rabbi Emden, some amulets allegedly written by Rabbi Eybeshutz, which upon examination were seen to contain numerous reference to Shabbetain Tzvi, declaring him to be the Messiah. Rabbi Eyebshutz denied having written the amulets. The 1750s was marked by declarations of excommunication from both sides. Even German nobility entered the fray. Rabbi Emden accused Rabbi Eybeshutz of incest, and the resulting issue was now a Shabbatean leader. Defenders of Rabbi Eybeshutz countries that he had, years earlier, been on a Beit Din that excommunicated the Shabbatrans. Others suggested that this was a ploy, meant to take the heat off of Rabbi Eybeshutz. In the meantime, several students of Rabbi Eybeshutz's yeshiva were outed as active Shabbateans. His own son declared himself to be a Frankist "prophet".  Many documents have come to light in the intervening centuries, that showed many of Rabbi Emden's accusations to be true. Many claim that these are forgeries. In any case, nearly all historians completely accept the accusations, as well as most Orthodox historians, although the latter tend to play down the incident. In strictly Orthodox circles, the accusations are considered to be utter nonsense. One Modern Orthodox rabbi wrote a  book on Rabbi Eybeshutz, calling it "Bechor HaSatan" (The First Born of Satan), thus giving away his stance already in the title. The after effects of this dispute were several. For one, Shabbateans and Frankists were now out in the open, and it was perfectly acceptable to oppose and censure them. Secondly, the spectacle of two Jewish leaders out to destroy each other, caused a great decline in respect for rabbis, and even for Orthodoxy itself. This paved the way for greater acceptance of Reform. In addition, Rabbi Eybeshutz's approach to halachah was, ironically, very strict. A number of modern day groups base their approach on him. Was his strictness merely a means of driving people away from halachic observance, by making it very onerous? Theories abound. One additional aspect of the controversy was that one famous rabbi defended Rabbi Eyebshutz to the hilt, even granting him a letter of ordination. That document, however, is filled with Shabbatean catchphrases. Again, some argue "forgery", albeit without a shred of proof. I will not say who this defender was. If you know, please don't say, as it would draw me into a fight I am not strong enough for. A prominent Orthodox historian, speaking on condition of anonymity, told me "we know all of this, and are doing out best to keep it quiet". Yes, the influence of Shabbateanism and Frankism continues.

The Train Wreck part 6

Theodore Herzl (1860-1904) was an assimilated, German speaking Swiss Jew. As a journalist for a Swiss newspaper, he was assigned to cover the Dreyfus trial in 1894. Alfred Dreyfus was a captain in the French army. France had just lost a war to Germany. His superior officers, ashamed of their blunders, forged documents showing that Dreyfus, a Jew, had been giving military information to the Germans. Without him, France would surely have won the war. He was tried, dishonorably discharged, and sent to Devils Island under a life sentence. He was finally exonerated in 1906. Herzl was shocked at the sight of mobs running through the streets of Paris, crying "Death to the Jews!". Was this, then, the land of Liberty, Equality, Fraternity? If the Jews are not safe in Paris, where could they be safe? He tried, but failed, to have all Jews around the world, present themselves at their local churches, to be Baptised at the same hour of the same day, thus putting an end to antisemitism, by putting an end to the Jews. He had no success in this endeavor. Instead, he wrote a book, Judenstaat, in which he set forth a vision of a secular Jewish state. He organized the First Zionist Congress in 1897. He thought that Jews from all over would rush to the new cause. But Western European Jews, despite Dreyfus, felt reasonably comfortable in their adopted homelands. A responsive chord was struck among the oppressed Jews of the Russian Empire. These Jews were also secular, and sought to create a Jewish worker's Paradise. It was only at the Third Zionist Congress that some religious Jews joined in. They made it clear that they thought the planned State would be secular, but with provisions made for the religious to feel comfortable. They specifically denied that they saw the movement as in any way messianic or representing Divine Redemption. They only needed a country that would be a safe haven. Let us be clear. This was a longing for a secular peoples' G-dless redemption. It was right out of Franlist ideology. Nearly every rabbi in the world opposed the new movement. The Fifth Lubavitcher Rebbe declared it to be "worse than Christianity." Herzl was a great organizer, but a very shallow ideologue. The latter position was filled by Max Nordeau. Nordeau proposed the following. The Jews are a nation, like any other. In order to bind them together, Moses gave them a religion. When they lost their country, the rabbis gave them more religion, in the form of the Talmud. That, it was hoped, would keep them together, even while they were scattered. Now, in the days of every ethnic group forming a nation state (which essentially lead to World War I), a good Jew now is one who works for a state for the Jews. Religion, at this point, only divides, and should be eliminated. I should point out that every major Israeli city has a Herzl and a Nordeau street or avenue. The new settlers in the Holy Land clashed with the Old Yishuv. It must be pointed out that the Hareidim didn't come to Israel, but rather Israel came to them. The irreconcilable differences in ideology are a sore point to this very day. The idea of "Religious Zionism" came in some thirty years later, in the person of Rabbi Abraham Isaac Kook. He boldly claimed that the Messianic redemption had begun. The institutions of the Zionist movement were "the foundation stones of the Divine Throne". What about the fact that the Zionists were not only secular, but deliberate, spiteful sinners. He "explained" that this, the final Redemption, was through "Rachamim Rabbim" (Great Mercies; Isaiah 54:7). The observance of Mitzvot, while still a good thing to do, was no longer a factor in Redemption. We had entered a new era. Sound familiar much?
Next time, well go back to the mid eighteenth century, to a dispute that divided Jewry (and still does), that still raises anger on each side. Guess what? It centers around Shabbaetai Tzvi.

The Train Wreck part 5

We have seen how Shabbatean ideas, through "the Enlightenment", had forged a national identity out of a large segment of East European Jews. Although this movement was secular, religious Jews were not immune. Two Shabbatean works became popular in Eastern Europe, neither being too obvious as to their origin. One was the main propagandist book of moderate Shabbateans, the Hemdat HaYamim ("Pleasantness of Days"), often considered the most beautiful book the Jewish people ever composed. It is a full compendium of Jewish life and ritual. It contains original prayers, some still recited in many synagogues. But it also contains stories, ostensibly about ARI and other great Tzaddikim, putting in their mouths praise for many abominations. Many of the prayers are clear references to Shabbetai Tzvi's life. (Please release him from prison, let him sit on his throne with "'Ateret Tzvi"; a beautiful crown, or "The Crown of Tzvi". This book is so insidious, that it is still revered in some North African communities. Another book that became very popular in Hasidic circles was "Sefer HaTzoref" (The Book of the Refiner). Herschel Tzoref was a Shabbatean rabbi, who ran a court similar to the Hasidic courts of a century later. The Baal Shem Tov possessed a copy. Rabbi Levi Yitzchak of Bardichev tried to have it printed, but the print house refused to touch it. Both of these books inspired many with the immediate need to go to the Holy Land, as the Mashiach was soon to come. Several late Eighteenth Century saw Hasidic leaders moving to Tiberias, anti-Hasidic (Mitnagdim), moving to Safed, as well as outright Shabbateans moving to Jerusalem. In the following century, many religious Jews formed a group called "Hevevei Zion", and left the Russian Empire for the Land of Israel. Their motives were primarily religious. But these motives would probably not have come about if not for the legacy of Shabbatean messianism. They formed what is known as "the Old Yishuv" (the old settlement). The ultra Orthodox communities in Jerusalem and elsewhere are the descendants of these communities, now boasting being nine or ten generations in the Land.  But secular nationalism was about to invade, heavily driven by the Frankist notion of a non halachah bound Judaism, Next time.

The Train Wreck part 4

The effects of the teachings, or supposed teachings, of  Moses Mendelssohn were far reaching. The understanding of an antinomian (against Law) Judaism was shocking, but it resonated with those whose families had been Frankists. Many left Judaism. Most of Mendelsohn's children converted to Christianity. The two who didn't,  saw their children apostatize. In Germany, and to a lesser extent in France, Judaism was dying. In the Nineteenth Century, Abraham Geiger organized the new understanding into Reform Judaism. He didn't view this as a Denomination, but as an idea that would engulf all of Judaism. The emphasis was not on the Torah and its commandments, but on ethics. Each Jew was autonomous, deciding for himself what rituals to keep or not keep. In any case, the mitzvot were no longer seen as binding. Worship services were conducted primarily in the national language, with rabbis dressed very much like 19th Century Christian clergy. The organ was introduced into the synagogue. Even synagogue architecture was now made in the image of Renaissance churches. When Samson Rephael Hirsch, originally a friend of Geiger, formed an Orthodoxy that included some of these reforms, Geiger and his followers did all they could to destroy the new institutions, in order to allow the Reform ideology to reign supreme. A central observance that particularly irked the reformers, was Mikveh; with mobs coming with sledgehammers to destroy these pools. Interestingly, the Shabbateans had done the same thing in the Seventeenth Century. As Reform moved eastward, it took many forms. Some of these were more radical, others sought a compromise with tradition. When it hit Czarist Russia, a great shift took place. German Jews admired German culture. Nay, they adored it. Most Russian Jews were opressed by their government and their neighbors. An oxymoron emerged. Secular Judaism. This had never existed before. The secularists, as the name implies, were atheists. They did not seek a different form of synagogue worship. They saw their Judaism as a national identity, much like the many other national groups throughout the Russian Empire. Many turned to their linguistic treasure; the Yiddish language. It had existed for a thousand years, and was a rich compendium of medieval German, Hebrew, Polish, Ukrainian  and Russian. Theater groups wrote and performed plays in that language. Stories and novels, often with an anti-religious theme, were produced. Soon, a competing trend arose. The Hebrew language, long a vehicle for prayer and Torah literature, was now resurrected as a written language for a new, Jewish, secular culture. Socialism soon became the "religion" of East European Jews. In a sense, it was at once a Messianic and a Frankist development. When the old foundations of society fell, a new and greater world, characterized by peace, prosperity and justice, would arise. Let me reiterate. It's not that they were copying these ideas from Frankist literature, but rather that these ideas were features of popular culture since the Eighteenth Century. When the Russian Revolution came, Lenin's inner circle were mostly Jews. When Reform hit America, it was far more radical than it had been in Germany. Large segments switched to a Sunday Sabbath. Kosher laws were jettisoned. It was super nationalistic. A rabbi in Nineteenth Century Charleston, South Carolina, said at the dedication of his synagogue "We neither expect nor seek a return to Zion. This land is our Zion, this city our Jerusalem, this building our Temple." One hundred years later, when the City of Charleston wanted to commemorate the founding of the Reform Synagogue (called "Temple" after that speech), they sought descendants of the original founders. Not one was still Jewish. Next time, I'll go into more offshoots of the "Enlightenment",  and their roots in Shabbateanism and Frankism.

The Train Wreck part 3

The Seventeenth and Eighteenth Centuries, the periods of the rise of Shabbateanism and Frankism, were no easy time for Christian Europe either. 1666, the year of the promised redemption, according to the Shabbateans, as well as the year of his conversion to Islam, had been predicted by several Christian leaders as the year of the Second Coming. The results for Christians, as well as their Jewish neighbors, was a crisis of faith. Europe experienced at this time a series of wars between Catholics and Protestants. In Western Europe in particular, philosophers wrote books about the Rights of Man, and questioned the very foundations of religion. These were the same ideas that were soon to lead to the American and French Revolutions. Men like Descartes, Locke, Newton, Kant, Voltaire and others were now changing Man's understanding of the world. Into this, a Jewish scholar was about to enter. On the surface, he appears to have no connection with Shabbateanism, Frankism, or even Kabbalah. But he would prove to be a game changer. His name was Moses Mendelssohn (1729-1786). Son of a rabbinic scribe (sofer), he trained to be a rabbi. He had many tutors, but especially took to the teachings of RAMBAM's "Guide".He concluded that a fundamental principle of religion is reason. He wrote extensively in favor of the existence of G-d and the immortality of the soul. He defended the Talmud against its critics, saying that the Written Word is no longer understood after a few generations, and, in fact, becomes an idol. Only the Oral Word maintains its meaning forever. His main criticism of the Jewish world was that because of our way of life, as well as persecution from the outside, we had no culture (read: German Culture). He scandalized Germany by writing a pamphlet that a Jew is capable of nobility of character. He became friends with many leaders of the European Enlightenment. He said that Judaism is true, but we can't know these things for sure, and attempts to convert people from one religion to another are therefore immoral. In order to bring Jews to German culture, he translated the Torah into fine High German, together with an original commentary, based on Talmud and Midrash. This lead to an abandonment of the medieval dialect of Yiddish spoken in Germany at that time (Western Yiddish, which no longer exists.) Surprisingly, after his death, his students and colleagues taught that he was, in fact, an atheist, and sought to destroy the Talmud. I have searched in vain for an explanation of this phenomenon, but found none. In fact, there is a very simple one, discovered by the great historian of Kabbalah, Gershom Scholem. ALL OF MENDELSSOHN'S STUDENTS WERE SONS OF FRANKIST FAMILIES! Shabbateans sought an end to halachic observance. Frankists sought a destruction of all that is, in the hope of a birth of something far better in its place. They simply read these ideas into Mendelssohn's teachings. The results were many new movements, all based on antinomian ("against law") principles. To be discussed next time.

The Train Wreck part 2

In the immediate aftermath of the Shabbatean debacle, several things happened. First, many communities threw out Kabbalah entirely. Kabbalah had been too closely associated with the Shabbatean movement. In fact, the Shabbateans were often referred to as "Zoharites". Western European communities jettisoned anything that smacked of Kabbalah. Central and Eastern European communities greatly restricted Kabbalah. This is when the "rule" that one must be over forty years of age, and well versed in Talmud came in. Kabbalists who followed these rules were required to pray in their own synagogues or prayer rooms. Books of Kabbalah written at this time were generally dry and non inspiring. Emotion played little part. In fact, neither did ideology. Scholars kept their noses in the books, and didn't dare speculate. In fact, even Talmudic study was, at this juncture, limited to eight tractates that didn't deal with speculative or spiritual matters. Thus was born the Lithuanian Yeshiva approach; deep study with no spirituality. In my opinion, this is one of the great tragedies of the Shabbatean aftermath. The creation of a text-wise but virtually G-d absent Judaism, that has become "normative Orthodoxy", and has remained so ever since. RAMCHAL was excommunicated and banished because he claimed prophetic powers. That would not have raised an eyebrow a few years earlier. The Spanish-Portuguese communities all across Europe, were terrified of Kabbalah and its implications. The great community of Amsterdam, not only jettisoned Kabbalah, but actually brought in secular humanist rabbis from Italy. Many East European smaller communities maintained a close connection with Kabbalah, but were unwittingly using Shabbatean texts! Perhaps the greatest tragedy of all was the redefining of Judaism at this point. Medieval Judaism, especially in Spain, had two streams of intellectual thought. One was solidly based on the Spanish Kabbalah. The other was philosophical, largely based on RAMBAM's "Guide". Little by little, the philosophical approach almost died out among scholars. But now, without Kabbalah, an ideology was badly needed. Although most stuck to Talmudic study, without raising the great existential questions of life, a significant portion went to philosophy. But "The Guide" interpreted the Mitzvot not as great spiritual exercises, bringing tikkun to the Universe, but as educational exercises meant to impress the person with important lessons. G-d didn't really care. A synthesis of these ideas was soon to mix with Shabbatean ideas, with far-reaching results. Next time.

The Train wreck part 1

I have in the past expressed my opinion that the events surrounding the Shabbatean debacle of the Seventeenth Century, was by far the greatest calamity to befall the Jewish people. I am perturbed that most writers portray it as a minor glitch; a small fender bender. I have read in many popular books that only a small number of people were involved, while all the rabbis urged caution. This is a blatant lie...or deliberate cover-up. In fact, nearly all rabbis at the time were enthusiastic followers of the false Messiah, with a very small group opposing him, and a somewhat larger group taking a wait and see attitude. The fender bender was, in reality, more of a train wreck, from which we never recovered. I have spoken of this some in earlier posts. Now, I wish to delve into it in more depth. First, a brief historical review. Shabetai Tzvi was born in Smyrna (Izmir), Turkey, in 1626. He was a rabbi and scholar, but suffered from what we today call bipolar disorder. In his "up" phases, he would perform strange acts, like uttering the Divine Name, eating forbidden foods, and even marrying a Torah scroll! In his "down" phases, he would deeply regret his actions, and do acts of penance. The great massacres of Jews in Poland and Ukraine in 1648 and 1649 made a deep, dark impression on him, as they did most Jews. Messiah fever was in the air, which has often caused us more suffering than the persecutions themselves. Shabbetai travelled around the Meditteranean basin, in search of a cure for himself. He hesitatingly declared his Messiahship on several occasions. In the early 1660s, he met the acclaimed Kabbalist, Nathan of Gaza (yes, Jews lived in Gaza). I can not explain what happened. The night before Shabbetais arrival at his home, Nathan had a vision of the Divine Chariot. Sitting on the throne above the chariot, was a figure Nathan did not recognize. He lay motionless on the floor all night. The next day, Shabbetai arrived, and Nathan recognized him as the figure in his vision. Nathan devised an entire theology around Shabbetain, at once explaining his strange behavior, as well as containing a message of deliverance. According to Nathan, Shabbetai's soul had been, from creation, in an abyss inhabited by dragons and monsters. These creatures were torturing him even now, in a vain attempt to prevent the Redemption. Worst of all, this abyss also contained the soul of Jesus, desperately trying to prevent the revelation of the true Messiah. What's more, this plane of existence was on a level where the laws of the Torah didn't apply, therefore making Shabbetai not bound by the normal rules of Jewish behavior. 1666 would be the year of the final Redemption. Many Christian mystics had named that year as the date of the Second Coming. The tension was great. Rumors had spread throughout Europe that Shabbaetai had raised a huge army, and had already destroyed Mecca. He was now marching on Rome! Fear gripped Christendom! Shabbetai went to Turkey, with the idea of converting the Sultan to Judaism. Instead, he was put in prison, and given a choice of death, or conversion to Islam. He converted, which sent shockwaves through the Jewish world. Most of his followers abandoned him at that point. He began signing letters as "The G-d of Israel". Nathan wrote books telling people not to despair. This was merely another stage of Shabbetai's battle with evil. Many followers still followed him to his prison island, where he ordered some 300 of them to likewise convert to Islam. But it wasn't really Islam. It was, and is (!) Islamic in form, but with the worship of Shabbetai instead of Allah. Some 9,000 still live in Turkey. Shabbetai lived for another decade, with Nathan as his loyal propagandist. Even after his death, secret bands of followers existed, usually incognito. Even many famous rabbis were secret adherents of the new cult. A century later, a Polish Jew named Jacob Frank, declared himself to be the reincarnation of Shabbetai Tzvi. Together with 10,000 followers, he converted to Catholicism. But he founded a cult with Shabbetai, and himself, at its center, rather than Jesus. His approach was Nihilism; destroy everything that is, and something much greater will come about in its place. He organized orgies, were both incest and adultery were practiced. There is documentation of Frankist cells operating as late as World War I. Some claim they still exist. What is abundantly clear to me, is every Jewish group that now exists, has been tainted by Shabbateanism and Frankism. I will divide these into three groups. First, those that sprouted directly from these movements, albeit with shifts in ideology. Second, those groups that arose in opposition to these movements, that, in my view, jettisoned the baby with the bathwater. Spirituality and emotion were thoroughly banished as too dangerous. Third, those groups that ignored these movements, but inadvertently adopted some of their ideology or practices. I shall analyze these in this series.