476) Did the Vilna Gaon’s Religious Zionism precede modern Secular Zionism?

A 1835 letter written by R. Hillel Rivlin from the Holy Land  to his family back in Shklov

Introduction

In the previous post, we examined the work by Dr Arie Morgenstern entitled ‘Hastening the Redemption,’[1] which supports the notion that various waves of Aliya during the early nineteenth century were undertaken by students of the Vilna Gaon and on his command. Hundreds of families left Europe to settle in the Holy Land in what was believed to be the beginning stages of the final Redemption, and they were inspired by the Kabbalistic and messianic Zionism of the Vilna Gaon. This Redemption was to be a pragmatic and practical process of rebuilding and settlement of the Land that would involve human effort and not rely on supernatural intervention.

This notion, however, has been severely challenged by Professor Immanuel Etkes in his work  entitled ‘The Invention of a Tradition.’[2] Morgenstern’s work is convincingly and meticulously researched based on recently discovered communications by the leaders of the Mitnagdic Aliya, such as R. Menachem Mendel of Shklov and R. Yisrael of Shklov − and so is Etkes’ work based on historical facts and convincing argumentation. Etkes is backed by scholars like Yoseph Avivi, David Assaf, Israel Yuval, Benjamin Brown, Ada Rapoport-Albert, David Assaf, David Biale and Allan Nadler (a student of Isadore Twersky). 

This means that we are confronted by a fascinating and important head-to-head historical, political and theological deliberation, on a topic of major significance, let alone interest. 

475) Messianic Mitnagdim

 

Autograph manuscript by the Vilna Gaon published in 1963 under the title Likutei haGra.

Introduction

This article – based extensively on the research by Dr Arie Morgenstern[1] − examines the little-known messianic fervour apparent in the teachings and activities of the students of the Vilna Gaon during the early nineteenth century. 

According to Morgenstern, the Vilna Gaon sent some of his most important students, known the Perushim (Separatists), on Aliya to the Land of Israel from around 1808. Their purpose was to re-establish and settle the Land as a final preparation for the arrival of the Messiah. Morgenstern makes extensive use of recently discovered documents to support this position. 

474) A mind in motion: Maimonides correcting Maimonides

An example of Maimonides correcting his own text of Pirush haMishna

Introduction

This article − based extensively on research by Professor Marc Herman[1] – shows how Maimonides (1138-1204) was not averse to changing his positions on various matters as he progressed through his life. We know this was the case regarding the development of his philosophical writings, but as we shall see, he followed the same pattern with his Halachic work, as well. We briefly examine three of Maimonides’ rabbinic and Halachic writings and do not engage with his philosophical writings here.^[2]