506) Reading the biblical word אות (‘sign’) in its earlier context

 

Introduction

This article—based extensively on the research by Professors Idan Dershowitz and Na’ama Pat-El[1]—examines possible lost meanings of the Hebrew word אות (‘ot’) which is usually simply translated and commonly understood as a ‘sign.’ The word ‘ot’ appears most famously in the Shema prayer in reference to the tefillin (phylacteries) which does seem to refer to a tangible 'sign': 

וּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ׃

“And you shall bind them for a sign on your hand and they shall be as a symbol (or frontlets) between your eyes” (Deuteronomy 6:8). 

Because the biblical word ‘ot’ is usually translated as a ‘sign,’ it is commonly associated with some object, or some miraculous future event as a symbol of either an ominous or auspicious occurrence. 

“This understanding [of ‘ot’ as a ‘sign’] has long informed interpretations of biblical passages and Hebrew inscriptions” (Dershowitz and Pat-El 2025:1). 

505) Michtav Oz Shel Torah: A 1923 Anti-Zionist Polemical Letter by R. Yosef Yitzchak Schneerson

 

The 1923 Michtav Oz Shel Torah by R. Yosef Yitzchak Schneerson

Introduction

The rise of modern Zionism created some interesting challenges for many within the rabbinic community. Some rabbis believed that Zionism transgressed the Talmudic notion of Shalosh haShavut or the Three Oaths, where Jews were conceptualised to have undertaken oaths to remain in exile until the arrival of the Messiahꟷas discussed in the previous article [see: Kotzk Blog: 504) The ‘Three Oaths’: Theologies of Cancellation and Resurrection]. The list of rabbis who opposed Zionism becomes very interesting when some unexpected names begin to emerge. 

504) The ‘Three Oaths’: Theologies of Cancellation and Resurrection

 

Eim haBanin Semeicha by R. Yisachar Shlomo Teichtel

Introduction

This article – based extensively but not exclusively on the research by Professor Reuven Firestone[1] ꟷ examines the Talmudic concept of שלוש השבועות or Three Oaths. It focuses on the theological tension between the Three Oaths, which prohibit a return to the Land of Israel until the Messiah arrives, and the desire to settle in the Land. The Three Oaths were designed to engender a non-militaristic and exilic ethos within the Jewish people after the defeats of the Bar Kochba revolts against the Romans. It also touches upon the biblical notion of מלחמת מצווה, Mitzvah or Holy War. 

NOTE: This is not intended to be a political discussion or commentary on the present situation in the Middle East. Rather, it is an inquiry into a Talmudic theology that has evolved dramatically and in different directions over time. Firestone’s original article was written in 2006 and I have additionally consulted various other sources entirely unrelated to present-day events. In any case, ideas discussed here can be simultaneously selected and used by protagonists and detractors from all quarters. The main concern here is the vast array of often tendentious exegesis and evolution of a Talmudic theology, paradoxically resulting in both its cancellation and resurrection. 

503) Sebastianism: Crossover messianism that predated Sabbatianism

 

A Chumash printed by R. Menashe ben Yisrael in Amsterdam. Note the interesting way he presents the date.

Introduction

This article ꟷ based extensively on the research by Professor Matt Goldish[1] ꟷ examines the unusual notion of messianic crossover between Jews, Christians and Muslims that developed around the sixteenth century. What is even more unusual, from a Jewish perspective, is that the rabbis who participated in such enterprises were always Kabbalists and often respected Halachists as well.

 

Early forms of ‘messianic crossover’

An early example of messianic crossover may have early Christianity where Paul of Tarsus “deliberately engineered or changed” symbols and messages of his messianic movement (Christianity) to “appeal to people outside that tradition” (Goldish 2018:124). This successful methodology was adopted by Paul and he indeed brought many Gentiles under the wings of Christianity.