LITMIR.BIZ

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then in its three thousandth year, was like a rich kernel, covered and concealed by crusts deposited one upon another, and by extraneous matter, so that only very few could recognize its true character. The Sinaitic and prophetic kernel of thought had long been covered over with the threefold layer of Sopheric, Mishnic, and Talmudical explanations and restrictions. Over these, in the course of centuries, new layers had been formed by the Gaonic, Spanish, French, German, and Polish schools, and these layers and strata were enclosed by an unsightly growth of fungus forms, the mouldy coating of the Kabbala, which, settling in the gaps and chinks, grew and ramified. All these new forms had already the authority of age in their favor, and were considered inviolable. People no longer asked what was taught in the fundamental Sinaitic law, or what was considered of importance by the prophets; they scarcely regarded what the Talmud decided to be essential or non-essential; the Rabbinical writers alone, Joseph Karo and Moses Isserles being the highest authorities, decided what was Judaism. Besides, there were superadditions from the Polish schools, and lastly the Kabbalistic dreams of Isaac Lurya. The parasitic Kabbala choked the whole religious life of the Jews. Almost all rabbis and leaders of Jewish communities, whether in small Polish towns or in cultivated Amsterdam, the Chacham Isaac Aboab de Fonseca, as well as Isaiah Hurwitz, the emigrant to Palestine, were ensnared by the Kabbala. Gaining influence in the fourteenth century, contemporaneously with the ban against science, it had made such giant strides since Isaac Lurya's death, or rather committed such gigantic ravages, that nothing could keep it in check. Lurya's wild notions of the origin, transmigration, and union of souls, of redemption, and wonder-working, after his death attracted more and more adherents into his magic circle, clouding their minds and narrowing their sympathies.

      Lurya's disciples, the lion's whelps, as they boastfully called themselves, made systematic efforts to effect conversions, circulated most absurd stories about Lurya's miracles, gave out that their master's spirit had come upon them, and shrouded themselves in mystery, in order to attract greater attention. Chayim Vital Calabrese had been most prominent, and with his juggleries deluded the credulous in Palestine and the neighboring countries (1572–1620) till his death. He claimed to be the Ephraimitic Messiah, and therefore assumed a sort of authority over his fellow-disciples. In Jerusalem, where he resided for several years, Vital preached, and had visions, but did not meet with the recognition he expected. Only women said that they had seen a pillar of fire or the prophet Elijah hovering over Vital while he preached.

      In Safet, Vital, imitating his master, visited graves, carried on exorcism of spirits, and other mystic follies, but not living on good terms with his colleagues, especially his brother-in-law, Gedaliah Levi, of whom he was jealous, he settled at Damascus (1594–1620), continued his mystifications, affected great personal importance, as if the salvation of the world rested on his shoulders, and preached the speedy appearance of the Messiah, and his mission to hasten it. Jesus and Mahomet, repenting their errors, would lay their crowns at his feet. Ridiculed on account of his wild proceedings, and declared to be a false prophet, he took vengeance on his detractors by gross slanders.

      In old age he continued his mystical nonsense, saying that he had been forbidden to reveal his visions, but this prohibition having been withdrawn, he could now announce that certain souls living in human bodies would be united to him – of course, in a subordinate capacity – to bring about the redemption, one of the souls destined for this mission being in a foreign country. This was a bait to attract Kabbala enthusiasts, and thus secure a following. And enthusiasts hastened from Italy, Germany, Poland, and other countries to play a Messianic part. The manuscript notes left by Lurya gave rise to further frauds. Vital asserted that he alone was in possession of them, and obtained a decree from the college at Safet, declaring that no one was authorized to publish information about Lurya's Kabbala elsewhere. Kabbalists became the more anxious to possess this incomparable treasure. Chayim Vital's brother, Moses Vital, took advantage of their eagerness to make a good business of it. During an illness of his brother's, he caused the writings found at his house to be copied, and sold them at a high price. After his recovery, Chayim Vital affirmed that the writings stolen were not the genuine ones; these he would never publish. He is said in his will to have directed them to be laid in his grave. Nevertheless, after his death, his son, Samuel Vital, sold Luryan Kabbalistic revelations, and published his father's dreams and visions in a separate work. An immigrant Marrano from Portugal, a devotee of the Kabbala, asserted that he had found the best collection in Vital's grave.

      After this time a regular search was made after the Kabbala of Lurya and Vital. Whoever was in possession of copies, and offered them for sale or publication, found ready purchasers. Messengers were employed to give this fraud currency in the Jewish communities. Israel Saruk, or Sarug, a German, one of Lurya's disciples, introduced the Luryan Kabbala into Italy, gained many adherents for it, and much money for himself. His account of his master's miracles offended the taste of very few. From Italy he betook himself to Holland, and there gained a disciple who knew how to give the Kabbalistic frenzy a philosophic complexion. Alonzo, or Abraham, de Herrera (died 1639), a descendant of the Great Captain, the viceroy of Naples, was introduced by Saruk into the mysteries of the Luryan Kabbala. Having lived a Christian during the greatest part of his life, he was more familiar with non-Jewish philosophy than with Jewish literature; therefore it was easy to deceive him into taking dross for gold. He felt clearly that Lurya's Kabbala betrayed resemblances to Neoplatonic philosophy, but this disturbed De Herrera little, or rather, it confirmed the Kabbalistic teaching, and he endeavored to explain one by the other. Finding it impossible to reconcile the two systems, he, too, fell into idle talk and rambling expressions. Abraham de Herrera, who, as has been stated, became a Jew at a ripe age, could not learn Hebrew, and hence had his two Kabbalistic works, the "House of God" and the "Gate of Heaven," translated by the Amsterdam preacher Isaac Aboab from Spanish into Hebrew, and in his will set apart a considerable sum of money for their publication. The author and translator doubtless thought that they had rendered an inexpressibly great service to Judaism. But by the meretricious splendor which these works imparted to the Kabbala, they blinded the superficial minds of the average Portuguese Jews, who, in spite of their knowledge of classical literature and European culture, abandoned themselves to the delusions of the Kabbala. Manasseh ben Israel and all his older and younger contemporaries in Holland paid homage to mysticism, and had no doubt of its truth and divinity.

      In Germany and Poland two men, half Polish and half German, brought Lurya's Kabbala into high estimation: Isaiah Hurwitz (Sheloh), called the Holy, and Naphtali Frankfurter, to whom we may perhaps add the credulous Solomon, or Shlomel, of Moravia, who glorified the silliest stories of wonders performed by Isaac Lurya, Vital, and their circle, in letters sent to Germany and Poland, which were eagerly read and circulated.

      However, in this thick unsightly crust over-spreading the Kabbala, some rifts and chinks appeared, which indicated disintegration. Here and there were found unprejudiced men, who felt and expressed doubts as to the truth of Judaism in its later Rabbinical and Kabbalistic form. Many went further, and included Talmudical interpretation. Others advanced from doubt to certainty, and proceeded more or less openly against the existing form of Judaism. Such inquirers, of course, were not to be met with among German and Polish, nor among Asiatic Jews; these considered every letter in the Talmud and Zohar, every law in the code (Shulchan Aruch) as the inviolable word of God. The doubters were only in Italian and Portuguese communities, which had relations with educated circles. A pious adherent of tradition, Immanuel Aboab, of Portuguese origin, who had long resided in Italy, felt called upon to compose a defense of the Judaism of the Talmud and the rabbis (Nomologia, composed 1616–1625), showing an unbroken chain of exponents of true tradition down to his own time, a well-meant, but not very convincing work. The confused Kabbalist Naphtali Frankfurter complained of his contemporaries who ridiculed the Talmud. Three or four gifted investigators more or less frankly revealed the scepticism working beneath the surface. These three men, differing in character, mode of life, and position, were Uriel Acosta, Judah Leo Modena, and Joseph Delmedigo; we may perhaps add Simone Luzzatto to the list. They endeavored to lay bare the disadvantages and weaknesses of existing Judaism; but not one of them was able to suggest or apply a remedy.

      Uriel da Costa (Gabriel Acosta, born about 1590, died April, 1640) was an original character, whose inward unrest and external course of life could not but bring him into conflict with Judaism. He was descended from a Portuguese Marrano family at Oporto, whose members had been made sincere believers in

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