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Reports of Miracle Safety – Tablet Magazine

Reports of Miracle Safety - Tablet Magazine

One of the texts that make up the Safed fable, which first describes the town as a singular place and was liable for spreading the word across the Jewish world, is the 4 letters sent by Rabbi Solomon Shlumil Dreznitz in 1607 to his family members in Bohemia. The image and historical past of the mysterious city of Higher Galilee for modern European Jews. The passage from the first letter states:

And if I had come to announce his appearances, all of the wonders, and the good deeds of Luria, his memory is perhaps a blessing to all Israel in a land of glory, right here Protected, built and established at the moment by my academics and rabbi Mas & The Arab advised me to guard and bless him and some of the country's rabbis and nice scholars. who poured water into his palms [studied directly under him] and who noticed in his own eyes fantastic things that had not been seen everywhere in the nation because the days of Tanna's sucking. Simply as Rashbi [Rabbi Shimon bar Yohai] was at rest, he had all the virtues that he had information of all human deeds and even their thoughts. He had information of the wisdom of individuals's faces and souls and their incarnations, and he might inform which evil individuals have been reincarnated in timber, rocks, or animals and chickens, and he might inform what transgressions he had dedicated. commandments and transgressions [he had committed] from his childhood, and he had information of when corrections have been made for this malady, and he had information of the chirping of birds, and of the fantastic issues understood by their flight, and this is like [the biblical verse, Ecclesiastes 10:20] " there is a voice, and wings with wings have to tell. " And he understood all this with compassion and abstinence, and with holy purity.

it’s troublesome to see how we now have failed to note that this textual content, which has been learn and studied so many occasions, incorporates probably the most vital inner contradiction. Shlumil, who in his first letter bears testimony to the environment and tradition of Safed throughout his stay there, talks to him about fantastic issues not seen everywhere in the nation. Tanna & # 39; im. In other words, in Safed, Isaac Luria (1534-1572) performed ('before all Israel') miraculous and extraordinary acts. Together with his supernatural powers, he did acts that aroused the worry of the Safed individuals, who noticed these acts with their own eyes.

Shlumil data these specific testimonies despatched by the Safed individuals of their letter, and it is from this letter that the European and Japanese Jewish communities shaped their legendary image of Safed, focusing on the character of Luria and his miracles. However as Shlumil continues his account of what these deeds have been, the expression, which is repeated virtually in all places, is "He knew": He knew concerning the replanting of dangerous individuals by timber and rocks, beasts, and birds; he knew every individual's offenses from start and the modifications he had made to them; he knew the significance of birds chirping and their flight.

As I write, that we’ve not observed this contradiction, I’ve truly carried out the start of a big and enthusiastic 1700s injustice Venetian rabbi and researcher Leon's terms of Modena (Judah Aryeh). Leon wrote in & # 39; Ari Nohem: & # 39; And of the Luria miracles they inform, most of them are based mostly on the fact that he had all the information of what his soul had been in previous lives [gilgul]. "His careful choice of words demonstrates his accuracy – he does not claim that Luria did wonders, but rather that they tell of such wonders. Leon tells us to tell us stories about Luria's wonders, not facts, because he did not believe that miracles really happened. at the time of writing, the Venetian wise realized that Luria was really doing nothing in these stories, but instead he "confessed" or Shlumil's wording "he had information."

The Lurian fable is thus based mostly on a really vital counterpoint to Luria's deeds of reverence the actual accounts of his contemporaries and his deeds, which show that it was merely a recognition or information of the hidden world to others.

That is extraordinary even from the purpose of view of comparative folklore. it’s that holy men and women perform supernatural acts. They heal the sick, overturn the laws of nature, rescue individuals and communities from numerous dangers, and intensely use magical powers (just like the Tetragrammaton). Even the character whom Luria's college students and later generations compared to him, Rabbi Shimon Bar Yohai, stands out in the Talmudic Corps for his magical powers and supernatural deeds. Virtually all Jewish legends that glorify medieval heroes – Rashi, Maimonides, Avraham ibn Ezra, Judah the Righteous – include supernatural themes during which these characters are portrayed in a miraculous approach.

A little less cautious than Leon was, I might say that the majority of Luria's unique legends aren’t about his information or recognition, but that they’re all such. Not a single legend about Luria throughout his visit to Safed (or for about fifty years round 1600, which this guide is concentrated on; I do not converse of legends shaped centuries later), tells of a miraculous act. At his door, there are not any tales of sick individuals capable of healing them, or tales of threats he has rejected or refused to the Safed Jewish group.

This assertion is corroborated by Rabbi Joseph Karo, who recounts originally of his shut magazine Magid Meisharim's robust want to do wonders, as carried out by the good Jewish figures in front of him:

And so all the time obey the blessed identify [God] which you might have carried out because the ancients did, and this individuals know that there is a God in Israel, for there are not any miracles now, as a result of the heavenly identify just isn’t sanctified, because the world does not see miracles work sensible males, and once they see that you simply do them, the identify of heaven is sanctified.

Karo's language right here is harmless, which signifies that the middle of curiosity is him, not what is occurring around him. In his opinion, he isn’t as sacred as the "ancient". Subsequently, he should attempt to succeed in the extent of their holiness as a way to be common with miracles. His miracles, in turn, make the Jews "know that there is a God in Israel." This basic concept utilized in medieval Judaism was generally known as the memory of his reminiscence (Psalm 111: 4). In accordance with this concept, the recognition of God's existence and his participation on the earth is completed by way of the manifestation of miracles in everyday life.

Karo makes two fascinating statements on the subject mentioned here. First, he doesn’t even contemplate the likelihood that one other human being, similar to Luria, might attain the religious degree wanted to carry out miracles. Although this text was virtually definitely written before Luria arrived in Safed, Karo was capable of check with other famous miracles there. Based on his self-esteem, if he didn’t achieve this himself, the identify of heaven won’t be sanctified.

Second, Karo clearly and explicitly states that "there are no miracles now," a fantasy. promoted and disseminated by later generations that Safed was then full of miraculous saints, with Luria in their heads, was utterly unknown to a man who lived in that city all through the Golden Age and is considered to be probably the most frequent of its researchers. Luria himself spoke directly to this passage, in accordance with the testimony of Rabbi Hayyim Very important.

[This is said] to an individual using practical Kabbalah [mystical magic]. First I touch upon what’s its sin. And these are the words of my late instructor, peace may be in his reminiscence. I, the writer, Hayyim, requested my late instructor concerning the follow of the apply of kababa, which is forbidden in all acts of the newest Kabbalah Masters. And in that case, how did Rabbi Ishmael and Rabbi Akiva get peace for them, Pirkei in Heikhalot's use of reverence in names to recollect and open the guts? And he replied to me that of their time [red] a bit ash was out there, they usually cleansed themselves of all pollution, however we have been all a state of impurity from the lifeless, and there was no ashes. the heifer cleanses us from the impurity of the lifeless … and subsequently we aren’t at present permitted to use holy names and people who bear them are liable for the good punishment, as I write under.

Orthodox Jews Stroll to the Tomb of Rabbi Isaac Luria Ben-Shlomon (Ha 'Ari Ha' Kadosh) in the Historic Cemetery of Safed City, Northern Israel (Photograph: Menahem Kahana / AFP / Getty Photographs)

there might be peace in his memory, answered the same man in a different way, this manner: “Know that each one the names [of God] and the charms now found within the books are mistaken, and even the names and charms that the specialists have tried and supplemented include many errors. . Subsequently, their use is prohibited. But if we knew the names right and true, we too can be allowed to use them. "

Luria does not deny the validity and fact of Jewish magic – what Very important calls the practical Kabbalah. In fact, he can’t dismiss a whole lot of historic sources that mention the use of magic from rabbinic to medieval trendy texts. But as all the time, he describes magic as a theoretical risk that cannot truly be manifested in his own time.

In two totally different prospects, Luria provides two totally different explanations for the shortage of magical powers within the Jewish life of his time; One is the ritual spoilage of lifeless our bodies, which is at present inconceivable to purify, and the opposite is the ignorance of individuals who write holy names for charms. In each instances, the conclusion is similar: in Safed, his time was not magic. Tales, either advised deliberately or spontaneously, have their own lives. Though Luria himself explicitly denied the revelations that he was performing miraculous deeds, and even the likelihood that such deeds could possibly be performed in his time, his popularity as a miracle worker remains firmly held at this time.

Nonetheless significantly outdoors. The overall rumors hooked up to the character of Luria, the legends in Shlumil's epistles, which have been the idea of the Lita's vitae Shivkhei ha – & # 39; Ari (Because of Ari [Luria]), do not mention any miracles he really did. Despite the temptation to type magical legends around the character of Luria, no such stories arose in Safed round 1600. This reality exhibits that Jewish saint legends of this time should not be thought-about because the product of unexamined fantasy and imagination. . Fairly, they’re tales concerning the primary nature of life, stories that complexly interpret these lives and sometimes remain true to their true information.


Assume of the famous legend of a calf who arrives from the classroom of Luria's circle and puts his ft on the desk. Luria tells his disciples that they need to buy the calf at any value, slaughter it ritually, and eat its flesh at a standard degree. He stories that the calf saves the soul of a ritual butcher who had committed the sin of the Safed Jews. Once more, Luria does nothing. He solely knows one thing. Based mostly on this data, he tells his college students what to do, however his directions do not embrace anything that takes it out of on a regular basis life. In other words, once once more Luria does not perform like different saints.

One other such example is the story of grasshopper. Here, Luria, who sits together with her college students outdoors the walls of Safed, knows that massive grasshoppers are on their method to town to punish their residents for not helping poor people who have been in want. As soon as once more he does nothing. Sure, he encourages his students to gather alms for the poor man, but he does not use any magic to stop the catastrophe:

And as soon as Luria informed our instructor, Rabi Yitzhak Cohen, to go to the tomb of Ein Zeitun. Rabbi Yehuda bar Ila, and forwards her interpretation of the track about Zohari. And he informed him not to speak to anyone or answer anybody. Then, peace be upon him, he went and secured himself in the tomb of Rabbi Yehuda Bar Ila, peace to him within the village of Ein Zeitun, and did as he was informed, and St. Tanna didn’t reply him. Then he returned to his instructor and stated, "Master, I went to tana's tomb and did as I was told and received no answer from her." Blessed reminiscence Luria replied to her, "And do you not see in your vision that you were talking to an Arab woman? Not only did he greet you, he first went and greeted him in such and such a place, and I told you not to talk to anyone! "Then our revered instructor, Rabbi Yitzhak Cohen, reminded us that this had occurred and recognized him … and he additionally discovered a tomb of a nearby rabbi, Kruspadai, who was unknown and by no means marked, situated near the river, and in addition The Tomb of Rabbi Pinhas Ben – Ya 'ir no one had ever recognized, he could be peace to him, revealed, and as these he revealed the tombs of the untold and countless Tanna and Prophets. And she or he Tapani says that since Tanna's imams and saints, who’re from a hidden world, there were no signs positioned on them and their location was unknown. And when he went to Safed Cemetery, wouldn’t it be constructed and set up right now, he would say that there was a sure pious man named this, and right here another divine man named it, they usually investigated him and located that he was led to the truth as if he have been there at their funeral.

This can be a typical report Shlumilin letters that I have talked about here solely partially. All of them persistently and resolutely repeat the same assertion: Luria knows. He does not cause things to occur; he doesn’t intrude with earthly or divine occasions by means of supernatural information or powers. Somewhat, he knows issues which might be solely hidden on the planet and are usually not visible to beings of flesh and blood. For probably the most part, he does nothing with this info. Typically, as in these examples, he tells one of his disciples to work on this world — to purchase a calf and slaughter it, to offer alms to the poor. However this data and the actions that end result from it don’t have anything to do with the magical deeds addressed to saints, whether Christian or Jewish, in the legends of medieval and early trendy saints.

One necessary testimony in this regard. Shlumil, in his fourth letter,

and should Luria's disciple be blessed, researcher Rabi Gedaliah Halevi advised me that in Luria's time, let his righteous memory be a blessing to his disciples, things he noticed day by day. Standing on a mountain that stood outdoors the town, he saw your complete Safed cemetery, and noticed a mess of souls rising from the tombs to ascend to a divine paradise, and reverse, he saw numerous descendants of their place, and these have been additional souls to be added to Israel. And with all of the confusion and confusion of souls and armies there, his eyes dimmed and he couldn't see, and he needed to shut his eyes, and but he noticed all the identical when his eyes have been closed. And as soon as, Luria, from righteous memory, went to review the Torah together with his disciples in the subject, and saw that there have been tens of hundreds of souls sitting on every tree, and there was a stream close by, and he saw hundreds and tens of hundreds of souls floating and physique. And once they saw, they asked what their character was, they usually answered him that he heard of his holiness, that he had authority to heal them, and that they have been souls which had been forged out of the veil, as a result of that they had not repented, and of the reincarnations which that they had. had gone by way of this world. And the holy clever promised to do every part in their power to ascend. And the clever man later advised this to his disciples, because that they had seen him asking and answering, and knew not what, and he informed them the entire thing.

This testimony is essential for many reasons. First of all, it is dependable. The missionary chain is simple and clear – from the incident to the scholar who was present and heard Luria's speech, to an oral narrative that Shlumil heard immediately in a written textual content.

I don’t imply to say that the incident occurred exactly as described. In any case, the event from 1571 to 1572 (Luria's arrival in Safed died there a yr later) and a letter from Shlumil, written between 1607 and over a era. As well as, it is troublesome to consider that Rabi Halevi heard the story simply here, and that the surge in Luria's popularity would not have modified him in 35 years. However the mission chain and the truth that the account base is anchored in Lurian Safed's intellectual setting appear plain.

The story fascinates with Luria's conduct. He closes his eyes, muttering some phrases to himself, steps in and utterly ignores the presence of his disciple. Such conduct drastically reinforces the thriller his students perceive of their firm and the charismatic power that brings the aura to steer, as can be seen later. Furthermore, the unconditional belief by which his disciples approve of his report can solely marvel at our marvel. Some stories of this sort have "proof" that Luria is telling the reality and that she has fantastic information. But it is clear that such proof is essentially directed outdoors the group of believers. None of his disciples try to safe the grasp's story. It is accepted here and in virtually all comparable stories, without any shadow of a doubt and with none justification.

In any case, if we have been expecting "awe-inspiring and wonderful things" as promised right here, the promise won’t be stored. Once more, Luria does nothing and we do not know that he keeps his promise to do something later. He simply has a wonderful information and understanding of what's occurring "behind the curtain." He isn’t involved in any supernatural activity. Even the souls who gather around him to ask him to right them do not get this. Luria didn't work; somewhat, he sees and knows.

The story of Rabbi Halev additionally exhibits one essential level. In all the miracles regarding Luria, the world does not change. What modifications is the notion of the world. Nothing has occurred to the observer outdoors the Safed Cemetery, the stream with its ft and the timber and rocks surrounding it. The world remains just because it was before Luria's miraculous manifestation in it. However after Luria has revealed to his disciples what really happened, the best way they modify the best way they see the world modifications tremendously. After listening to their master, they do not feel the physical modifications in actuality, but they never take a look at the world as earlier than. From this moment on, they observe the encompassing world via the prism of Luria's consciousness.


One of an important elements of the thriller surrounding Luria's character was that his healthy stature wrote so little. Only a handful of texts that may be addressed on to him, and a number of other Arabic liturgical poems for the Sabbath, have survived. No more. His doctrine, as is well known, has come to us amongst his disciples, that are primarily recorded by Rabbi Hayyim Very important. It is troublesome to guage where Luria's true teachings end, and Very important's work on and interpretation begins. This question shouldn’t be as complicated as the question of the best way to discern the doctrines and arguments that Plato defines for Socrates in his dialogues, truly taught or developed by Plato's instructor. The question of why Luria did not write his teachings and ideas prompted his college students sleepless nights throughout their lives. They didn't hesitate to ask him.

And certainly, in one occasion, the clever men of Safed as soon as requested him, "Our Master, the Candle of Israel, the Almighty gave so much wisdom to your performance, why should Rabbi not assemble such a good and illuminating work, lest Israel forget the Torah?" : "If all the ocean was ink and all of the sky parchment and all the sugar cane are pens, it might not be enough for me to write down all my knowledge. And once I began to divulge to you one secret from the Torah, so much plentitude was multiplied inside me like a fast flowing river and where to open you a slim little channel to inform you one secret from the Torah, the little factor you can carry so you don't should inform you greater than your energy can carry and thus lose it all as your child suffocates as a result of he obtained an excessive amount of milk. is that you simply write the whole lot yourself you’ll hear from me, and it will stay in the memory and for future generations.

This story, which appears in a number of appearances within the Safed Corps, is of main importance in understanding the best way Luria's character is reflected in legends. Here, too, Luria doesn’t claim the good knowledge he has conferred upon him as his satisfaction or satisfaction, however relatively because the plain fact.

Luria's claim that his knowledge is in depth is introduced right here as another example of miraculous information. with which he had gained his value. But Luria actually solely tackles the difficulty in the second half of the story, where she gives two totally different explanations. The first includes her, the second her college students. The second rationalization is easier and simpler to know; it is largely a didactic query. Luria knows that her disciples, like a child alongside her mother, can’t drink her wisdom from the plentiful channel. They need a skinny current. Subsequently, he advises that they write his teachings in accordance with their capacity to apply them. If Luria himself have been to put in writing his marvelous information, his college students would depend on its modesty and wouldn’t have the ability to accept any of its wisdom.

The primary rationalization is extra complicated and fascinating because it incorporates an necessary and revealing half of personal recognition. Luria admits that each time he tries to put his teachings into phrases, "so much plentitude has multiplied in me as a fast flowing river and I'm looking for rings to open up to you a small little channel." In other phrases, his concepts come so arduous that he can't discover any method arrange and articulate them in a method that others can perceive and deepen their depth.

In different words, here Luria admits to endurance if he is mistaken. communication dysfunction as a result of profusion abundance. There are such a lot of opportunities, worlds and concepts, so some ways of considering and of nature, that he can’t consider anybody thing, one concept, giving it a clear formulation with a rational line of thought from the start – which might be the only solution to write them. This confession guides us intently to the topic to which this article is devoted: Luria is a person of information, not action. He and his disciples are conscious of the super and astonishing abundance of their information, but acknowledge that when this abundance needs to be transferred to the realm of exercise from consciousness writing, he fails utterly. The same phenomenon that is exceptional in the miracle coefficients for Luria appears in his learning; he can’t flip his marvelous skills into potential actions.


This text has been adapted from "And He Had Knowledge of All" by Legend of Safed: Life and Fantasy in Kabbalah. , trans. Haim Watzman. Reprinted with permission of Wayne State College.

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