206) DAVID REUVENI AND SHLOMO MOLCHO - A MESSIANIC DUO:

Sefer haMefoar by R. Shlomo Molcho.

INTRODUCTION:

Pursuant to the long list of 'meshichei sheker' or Jewish false messiahs, we can now add another two:

In the early 1500s, two rabbis who were friends and colleagues both simultaneously and independently claimed to be the long-awaited Messiah.

These were the fascinating personalities of Rabbi David Reuveni[1] (1490-1535[2]) and Rabbi Shlomo Molcho (1501-1532).

We will begin with R. David Reuveni:

DAVID REUVENI – THE ONLY BLACK JEWISH ‘MASHIACH’ CLAIMANT?

No one is quite sure where the mystic/adventurer, traveller and Kabbalist R. David Reuveni was born.

According to Shalshelet haKaballah[3], David Reuveni was “a man of dark complexion, like an African...” and only spoke Hebrew and Arabic. When he visited Portugal, he needed an interpreter because he did not speak Portuguese. This would eliminate the possibility that he was born in Portugal.

CRANGANORE:

Some accounts place R. David Reuveni’s birth at the harbour city of Cranganore on the Malabar Coast of India.

[See here for the story of an Indian Kabbalist and the Jews of Malabar with a possible 2000-year-old history!]

AFGHANISTAN:

Other accounts suggest that R. David Reuveni was born in Afghanistan, where the local people still refer to a folk hero called Daoud Roubani. Jews have also had a long history in Afghanistan.

KHAYBAR:

Perhaps the most compelling account is by Reuveni himself who claimed that he was born in a place called Khaybar - which may be identical to the Khaybar in central Arabia, which was inhabited and ruled by Jews.

R. David Reuveni - whose diary can be found in the Bodleian Library in Oxford - claimed that he was the representative of his brother Joseph, who was the King of Khaybar (also known as Habor[4]) and that this independent Jewish kingdom, in the middle of the Arabian desert, had 300 000 Jewish subjects.

R. DAVID REUVENI’S GRAND MESSIANIC SCHEME:

David Reuveni had a grand scheme to convince three Christian kings to create an alliance with his brother the King of Khaybar, in order to conquer the Moslems.

Marranos (secret Spanish and Portuguese Jews), particularly, would be encouraged to serve in this army when it came to freeing Eretz Yisrael from Moslem rule.

R. David Reuveni, the Kabbalist and mystic, believed that the nation of Israel was soon to be redeemed and that the Ottoman Turks had to be expelled from the Land of Israel. However, in order for this messianic redemption to take place, Pope Clement had to come on board and assist.

MEETING THE POPE:

So David Reuveni set off for Rome where he arrived riding upon a white horse and was surprisingly well-received by the Pope.

He managed to raise much funding for his travels from a Jewish painter and a wealthy Jewish merchant.

He was also supported by Benvenida, the wife of Shmuel of the famous Abravanel family.

He told the Pope of the Jewish kingdom in Arabia and claimed that they lived near the legendary Sambation River. He brought letters of reference from influential people who claimed to verify his statements. 

Although he had the ear of the Pope, the latter declined to get involved in the messianic mission and instead referred him to the King of Portugal, who also happened to be related to the influential King Charles (having married the Portuguese king’s sister). This connection promised to be a potentially powerful and widespread alliance.

EIGHT SHIPS AND 4000 CANNONS:

Initially, King Joao (John) of Portugal agreed to Reuveni’s plan and even offered him eight ships and 4000 cannons. He thought the Jewish kingdom would be a strategic ally against Selim I, the Sultan of the Ottoman Empire who had conquered Egypt and disrupted the spice trade.

However, the Portuguese King was reluctant to openly engage with Jews as officially his policy was one of persecuting Marranos. As it happened, during the period of negotiations, the Portuguese King did not prosecute any Marranos – this as a result of pressure and influence from David Reuveni.

FALLING OUT OF FAVOUR WITH THE KING OF PORTUGAL:

The problem was that Reuveni, who now declared himself the Messiah, was garnering massive support from the Portuguese Marrano community and the King feared a popular uprising, so the Jewish traveller
 was eventually asked to leave Portugal.

RABBI SHLOMO MOLCHO:

During this short period of respite while the Portuguese King was negotiating with David Reuveni, a certain Converso, named Diego Pires, suddenly also surfaced on the messianic scene.

[Note: Converso is a term which applies to a Jew who converted to Roman Catholicism under threat of persecution – Marrano is a pejorative for a Converso who continued to secretly practised Judaism, meaning ‘swine’.]

Diego Pires had been greatly influenced by David Reuveni’s presence in Portugal, and he decided to openly return to his original Jewish roots.  Not only did he do that but he was later to declare himself the Messiah.

According to Shalshelet haKabbalah, Diego Pires then changed his name to Shlomo Molcho. This name was no accident as Shlomo was Solomon who built the Temple and melech being king both indicated his universal messianic aspirations.

David Reuveni and Shlomo Molcho became friends and together they engaged in the study of Kabbalah and were filled with a spirit of messianism.

Later, however, while in Italy, they quarrelled and each was to independently claim they were the Messiah.

R. SHLOMO MOLCHO’S STORY:

R. Shlomo Molcho was born in Portugal in 1501 to a noble family of Conversos. At twenty-two, he became the official scribe to the king.

After being inspired by David Reuveni, he then travelled to Salonica where he joined the Yeshivah of R. Yosef Taitazak, known as the Maharitats, who taught him Kabbalah. According to R. Aryeh Kaplan, the Maharitats was influenced by Abulafia and became one of the most mystical of all the Kabbalists of the generation. He made generous use of amulets and magic squares.

Additionally, the Maharitats was also regarded as an authoritative Talmudist of his age - with R. Yosef Karo acknowledging his authority[5]. Besides R. Shlomo Molcho, another student of the Maharitats was R. Shlomo Alkabetz who composed Lecha Dodi.

Later Shlomo Molcho journeyed to Turkey where he met R. Shlomo Alkabetz as well as R. Yosef Karo.

He then moved on to Eretz Yisrael and became engaged to a woman in Safed although it is not known if he married her.

R. Shlomo Molcho started giving fiery speeches encouraging his listeners to do actions which would hasten the coming of Mashiach. Interestingly, both Jews and Christians - including members of the Christian clergy - would attend his talks. As a result of his stirring teachings, many Marranos were inspired to return to Judaism.

He predicted that Mashiach would come in the year 1540.

Shlomo Molcho, like David Reuveni, also met with Pope Clement who gave him permission to give public talks in Rome on the proviso that they were not anti-Christian.

Some Jews, who were not happy with his message of messianism, informed on him to the Inquisition. However, he was protected by the Pope who hid him and sadly the wrong man was burned at the stake instead of him.

SEFER haMEFOAR:

R. Shlomo Molcho wrote a book called Sefer haMefoar which was a collection of his lectures, mainly from his time in Italy. It had many Kabbalistic and messianic references. There were twenty-two essays on the topic of redemption according to the secrets of Kabbalah - and it also mentioned that he was reluctant to publish the work because he was aware of its controversial nature.

Nevertheless, Sefer haMefoar was indeed first published in Salonica in 1527 during the lifetime of the author.

In the book, he mentions another work which dealt with the mysteries contained within the words of the Sages but it is not extant and may never have been published.

GREEN TZITZIT:

The Jewish Museum of Prague has some items on display which belonged to R. Shlomo Molcho.

His unique Tzitzit - with dyed green strings - has disappeared over time.

R. Shlomo Molcho is quoted by the Magen Avraham regarding his view on the number of windings on the tzitzit (10, 5, 6, and 5, י, ה, ו, ה) - a custom followed by some Sefaradim to this day.

The Tosafos Yom Tov[6], in his commentary on the Rosh, also mentions this and says he saw the actual Tzitzit belonging to R. Shlomo Molcho in the Pinchas Shul of Prague.

FLAG:

R. Shlomo Molcho had a flag which he carried around with him: 

R. Shlomo Molcho's Flag.

It was a flag similar to that of the Maccabees, which contained the acronym for 'Maccabee': Mi Kamoch BaEilim Hashem.

This flag was also incorporated into his signature:

THE DEMISE OF THE MESSIANIC DUO:

Eventually, David Reuveni was arrested and taken to Spain where he died in prison, probably after being poisoned.

Shlomo Molcho apparently had suggested to King Charles that he convert to Judaism in order to fit in with his messianic scheme, but the King was not impressed and had him arrested. The Pope, who had a good relationship with Shlomo Molcho, was unable to intervene this time because of a personal feud he had with King Charles.

R. Shlomo Molcho was then burned at the stake at the age of 31, in Mantua Italy on 5 Tevet. His last words were:

"Regarding this that I lived with this religion (Christianity), my heart is bitter and troubled. Now do as is good in your eyes and let my soul return to its father’s house like in its youth...”

LEGACY:

Shlomo Molcho died with the knowledge that his name was known to almost every Jew, king, rabbi and pope in his generation. Many of his teachings went on to influence future generations of Kabbalists as well.

R. Shlomo Molcho is regarded by many as a Kadosh, or martyr.

R. Yosef Karo said of him that he envied his death! [See A Mystical Side to R. Yosef Karo.]

On the other hand, R. Chaim Vital points to R. Shlomo Molcho - who also claimed he had a Maggid (‘angelic being’) teach him Kabbalah - as an example of how Kabbalah can be abused if misused.[7]

ANALYSIS:

In an age where messianism is rife on so many levels, it is perhaps sobering to realize that as popular as the messianic movement is, this is not the first time the world has been caught up in the fervour of Ikvesa deMeshicha, or messianic birth pangs.

Of course, this does not take away from the very genuine principle of Mashiach within Judaism – but history teaches us again and again that mass fervour is not an indication of immediate messianic redemption.

A study of the surprisingly large numbers of false messiahs within Judaism quickly shows that we have been through this countless time before.

For examples of other Messiah claimants see Abulafia, R. Yehudah Leib Prossnitz, Sefer haTzoref, Shabbatai Tzvi

SOURCES:

Jewish Encyclopaedia.

Graetz, History of the Jews.

Shlomo Molcho - The Life and Death of Messiah Ben Joseph (Hebrew) by Moti Benmelech.

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[1] Also known as David haReuveni.

[2] Some accounts say 1541.

[3] By Gedalya Ibn Yachya (1515-1587). The Charlap family claim to be descendants of Ibn Yachya and by extension also from the Exilarchs of Babylonia and ultimately from King David. R. Yaakov Moshe Charlap was a student of Rav Kook and also served as Rosh Yeshiva of Merkaz haRav.

[4] Possibly as in I Chronicles 5:26.

[5] Abkat Rokel 56.

[6] R. Yom Tov Lipman Heller (1579-1654).

[7] Introduction to Sha’arei Kedusha.

205) A NEWLY MINTED CHAREIDI AMULET:

A new amulet for protection.

THE RISE AND RETURN OF THE AMULET:

INTRODUCTION:

Segulot or amulets - which are said to bring success, health and prosperity – is a fascinating topic. Not so much because of the nature of something apparently having magical powers and the ability to ward off evil spirits – but because of how much they have become part of mainstream Judaism today.

In this article, we will look at the popularisation, rise and normalization of the amulet in our times.

But first a little background:

RAMBAM AND RASHBA:

The question of the permissibility of amulet usage is strongly debated (posthumously) by Rambam (1135-1204) and Rashba[1] (1235-1310).

Rambam clearly does not believe in magic or demons and certainly does not permit activities which claim to affect or alleviate outcomes relating to such matters.

On the other hand, Rashba points out that the (Babylonian) Talmud is replete with such beliefs and therefore these practices are permitted.[2] Unlike Rambam, he makes a strong case for belief in phenomena for which we have no rational explanation.

But even in Rambam himself, there is a degree of tension in his own words:

In his Guide for the Perplexed, he writes:

"You must beware of joining the mistake of those who write amulets. Whatever you hear from them, or read in their works, especially about the names that they form by combination, is completely meaningless."[3]

Yet in his Mishneh Torah, he permits carrying a "tested amulet" on Shabbat, and adds: "What is a tested amulet? One that has cured three people."[4]

It is probable, though, that in the latter case Rambam was prepared to give a dispensation (as he often did) to the masses who believed in the healing power of amulets.

Here is another Rambam:

הלוחש על המכה וקורא פסוק מן התורה, וכן הקורא על התינוק שלא יבעת, והמניח ספר תורה או תפילין על הקטן בשביל שיישן - לא די להם שהם בכלל מנחשים וחוברים, אלא שהן בכלל הכופרים בתורה, שהן עושין דברי תורה רפואת גוף ואינן אלא רפואת נפשות, שנאמר (משלי ג כב): "ויהיו חיים לנפשך".אבל הבריא, שקרא פסוקין ומזמור מתהילים כדי שתגן עליו זכות קריאתן וינצל מצרות ומנזקים, הרי זה מותר.

“A person who whispers an incantation over a wound and then recites a verse from the Torah; who recites a verse over a child so that he will not become scared; or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who cast spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: ‘And they shall be life for your soul.’

It is, however, permitted for a healthy person to read verses [from the Bible] or chapters from Psalms so that the merit of reading them will protect him and save him from difficulties and injury.”[5]

Here Rambam appears to make the distinction between the general ‘merit’ of studying Torah verses as opposed to a more direct use of the verses as a form of ‘incantation’, which would not be permissible.

CURRENT AWARENESS OF JEWISH MAGIC IN THE ACADEMIC WORLD:

According to Dr Ishay Rosen-Zvi, we are currently experiencing an

“...awakening in the [secular][6] academic world to the topic of Jewish magic and the return thereof from the margins to the center. Until two decades ago, the predominant view was that rabbinic literature is anti-magical at its foundation, and that in its wake most canonical Jewish literature rejected magic...

In recent years a different view has gained momentum – that Jewish magic is not an external influence, but rather part and parcel of Jewish literature and culture, in all its varieties and through the generations...

...most of the sages also believed in the power of magic and some...like R. Hayim Vital, R. Yosef Karo, the Baal Shem Tov and others - even actually used it.

Today, there is wider recognition that magic was not a commoners’ phenomenon, but rather an elitist one, parts of which, like astrology, were considered a respected science demanding much study.”[7]

Accordingly, we see that the secular academic world has only just awoken to the fact that certain ‘magical’ considerations have always been a strong component to many aspects of rabbinic literature.

POPULARITY OF SEGULOT IN THE CONTEMPORARY RELIGIOUS WORLD:

According to R. Steven Pruzansky, a former Vice President of the Rabbinical Council of America, and rabbi of one of the largest congregations in the United States:

“The most important contribution that Jewish mysticism has made, especially in recent times, has been the proliferation of segulot – magical amulets, incantations, entities, tchotchkes, vials of water, red strings, etc. – among the people of Israel.”

He continues, rather sarcastically but nevertheless accurately, to note:

“We have thus been able to ascertain with great clarity the varying levels of reverence for G-d, knowledge of Torah, commitment to Mitzvot, and common sense that exist among our people [by their various magical practices[8]].

We have seen how, at one end of the spectrum, Judaism has become almost unrecognizable in its metamorphosis from a religion of reason and rationality, into a series of scams and gimmicks that rob people of a true connection to Hashem.”

He goes on to contrast that with a list of twenty-two ‘genuine segulot’ which are taken from the Talmud and Torah. These include:

Segulah for recovery from illness — go to a doctor.[9]

Segulah for marriage — go out and find a suitable wife.[10]

Segulah for honest parnassah — learn a profession.[11]

Segulah to prevent drowning — learn how to swim.[12]

Segulah for pure faith — don't believe in segulot.[13]

Of course, these rational ‘segulot’ should not be considered typical of the Babylonian Talmud which more often than not goes in the opposite direction - even with 'recipes for seeing demons', such as this:

SEEING DEMONS: 

"Take the afterbirth of a black she-cat, the offspring of a black she-cat, the first-born of the first-born, let him roast it in fire and ground it in powder and let him put some in his eye and he will see them."  

"One who seeks to know that demons exist should place fine ashes around his bed, and in the morning the demons' footprints appear like chickens footprints in the ashes"

"Abba Binyamin says: If the eye was given permission to see, no creature would be able to withstand the abundance and ubiquity of the demons and continue to live unaffected by them." [14] 

THE RED STRING:

The practice of wearing a red string has become very popular. Its purpose is to ‘protect’ against the ‘evil eye’. Some may find it surprising that this common custom is the subject of Halachic debate with the Darchei Teshuva[15] actually forbidding it, while the Be’er Moshe[16] permits it.

Segulot and cures from Morocco 1930.

THE ‘KANIEVSKY AMULET’:

The following is a current extract from a publication, describing an amulet which is now available from R. Chaim Kanievsky - who thousands consider to be the greatest rabbi of our generation - and which has been ‘imbued with his special blessing’:

THE SEGULAH FOR STUTTERING:

When R. Kanievsky’s wife was still alive, he used to tell people who asked him for segulot: “For segulot you speak to the Rabbanit.”

This was her segula for stuttering:  

“When baking Challah ask G-d to open the inhibitions of his mouth. The Rabbanit said that a segulah against stuttering is to separate challot that got stuck together during baking over the stutterer’s head and ask G-d to open the inhibitions of his mouth.”[17]


For another post on 'magical' healing and protection within this community - and a comparison to African magic - see here.

ANALYSIS:

What follows from here on, is my own, personal and subjective view on the matter of segulot, and I would sincerely discourage those who do find them meaningful, from reading any further.

It is not my intention to upset anyone who believes in them – only to show that Judaism does present a strong alternative option to those who have difficulty in accepting their sanction, let alone their efficacy.

When a family like the Kanievskys, who are revered by so many, openly and actively promote the notion of segulot, it is no wonder that followers see this as normative Torah Judaism.

There is no doubt that such notions have always existed in Judaism and probably always will.

What is alarming though, is that a strong impression is created that Judaism has unanimously and without question, embraced the authenticity of the seguah tradition. This is fine for those who want to believe in such things – and they certainly do have many sources to rely upon.

There even appears to be a trend amongst non-religious Jews to adopt some of these segulot and thereby believe that they have become more observant.

However, for those with enquiring minds who find these practices to run counter to their intuitive thinking, it should be made known that just because contemporary Judaism has largely adopted popularist approaches and strategies, that does not eliminate a vast body of rational rabbinic opposition to what they would call nonsense and plain superstition.

These segulot, and now a new ‘cryptocurrency’, make G-d appear so very small, unsophisticated, easily manipulated and effortlessly outwitted by anyone looking for a better solution to the reality they find themselves in.

Some years ago I wrote an article All I Want...Are My Two Front Teeth where R. Kanievsky was quoted as saying that:

 “A non-Jew has 31 teeth while a Jew has 32…”[18] 

Highlight this against the wording of the advert for the new ‘Kanievsky amulet’, where “thousands stream to...probably the greatest living Talmudic scholar of our generation...who seek his blessing for...the success of a surgery...a healthy birth...”

Would it not be a safer option, in such instances, to go with a segulah for surgery from a source better versed in basic human anatomy?

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[1] Rabbi Shlomo ibn Aderet.

[2] See Shu”t haRashba Chelek Alef, Siman 413.

[3] Guide of the Perplexed, chapter 61.

[4] Mishneh Torah, Hilkhot Shabbat 19:14.

[5] Hilchot Avodat Kochavim 11:12

[6] Parenthesis mine.

[7] Ancient Jewish Magic; a review by the Shalom Hartman Institute, of the book Early Jewish Magic by Yuval Harari.

[8] Parenthesis mine.

[9] Berachot 60a, Bava Kamma 46b

[10] Kiddushin 2b

[11] Kiddushin 30a

[12] Ibid.

[13] Devarim 18:13

[14] Berachot 6a.

[15] Yoreh Deah 179:21.

[16] 8:36.

[17] 10 Strategies and Segulot for Tranquility From Rabbanit Kanievsky OBM.

[18] Derech Sicha, p 227. Bnei Brak 5764 (2004).