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Sefer Ha-Ot: Between Individual and Historical Redemption

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Sefer Ha-Ot: Between Individual and Historical Redemption Sefer ha-Ot: Between Individual and Historical Redemption Joanne Boerema, 10399542 Master Hebrew and Jewish Studies Supervisor: Irene Zwiep Second reader: Yaniv Hagbi Index Introduction 4 i. Plot Summary 6 Chapter One - Abraham Abulafia 1.1. Biography 11 1.2. Sefer ha-Ot 13 1.3. Manuscripts 16 Chapter Two - Moses and Jesus: Paradigm and Anti-paradigm Introduction 18 2.1 Max Weber’s theory of leadership 19 2.2 Abulafia as the new Moses 20 2.2.1. Face to Face 22 2.2.2 The Pharaoh and the Pope 23 2.2.3 Mount Sinai 25 2.2.4 The Nature of the Torah 26 2.2.5 The ‘Oral’ and ‘Written’ Torah 28 2.3 Appropriating Jesus: Son of Man, Son of God and Messiah 30 2.3.1 Jesus the False Prophet 31 2.3.2 Son of man 33 2.3.3 Son of God 35 2.3.4 Messiah 36 2.3.5 Common Characteristics 38 Conclusion 40 Chapter 3 - Oppression and Redemption Introduction 42 3.1 Oppression: Historical Background 42 3.2 Oppression in Sefer ha-Ot 45 3.3 Redemption 47 3.3.1 Between Intellect and Imagination 49 3.3.2 Chapter Eleven Explained as Spiritual Redemption 54 3.3.2.1 The Warrior 54 3.3.2.2 The Battle 56 2 3.4 Historical redemption 60 3.4.1 Joachim de Fiore and Abraham Abulafia 60 3.4.2. Year of Redemption 61 3.4.3 Jewish / Christian Polemics 62 3.5 Sefer ha-Ot read as Historical redemption 63 3.6 Can historical redemption only be achieved by collective personal redemption? 66 Conclusion 68 Conclusion 70 Bibliography 75 Appendix: Sefer ha-Ot – The Book of Sign 78 3 Introduction Sefer ha-Ot is a prophetic and apocalyptic work written by Abraham Abulafia (1240 – 1291). This work is the only prophetic work of Abulafia that has survived, and its content differs radically from his other works. The central theme of Sefer ha-Ot is the achievement of both spiritual and historical redemption by the pronunciation of the divine Name. The term redemption presumes the sentiment of oppression; either by the self (ego) or the environment. On the historical level of the text, we believe that Abulafia, consciously or unconsciously, partly wrote Sefer ha-Ot as a reaction of resistance to the social challenges Jews endured under the Christian hegemony as we will see in our third chapter. Harvey Lachter’s working assumption is that “in studying phenomena such as "Jewish mysticism" or "Kabbalah" or even "mysticism" in general, the data in question are not personal experiences, states of mind, or God but rather discourse.”1 This study agrees with Lachter’s assumption. We cannot study the authenticity of the mystical experiences Abulafia claims to have experienced, but we can attempt to reconstruct how Abulafia viewed the world by his usage of the language and images. A religious text, next to the discourse, also reflects the political, social, religious and intellectual context of the author. Religious texts, practices and believes reflect contemporary historical discourses and practices, but this does not mean that the meaning of these texts, practices and believes should only be sought in the social context. It does, on the other hand, mean that the authority of religious texts, etc. should be understood, as Talal Asad argues, as “products of historically distinctive disciplines and forces.”2 But, we should also be careful not to reduce Sefer ha-Ot to a reaction to the social-historical context. As we will see in our third chapter, Harvey Hames fell into this trap and reduced certain themes in Abulafia’s works as reactions to Joachim de Fiore. Moshe Idel, on the other hand, has a primarily phenomenological approach to the studies of kabbalah. In this study we ought to combine this approach with the historical contextualization of the text and its author. We believe that the combination of these two approaches will gain us a deeper insight into Abulafia’s purpose for creating Sefer ha-Ot. 1 Hartley Lachter, ‘The Politics of Secrets: Thirteenth-Century Kabbalah in Context,’ The Jewish Quarterly Review Vol. 101, No. 4 (2011): 503. 2 Talal Asad, Genealogies of Religion: Disciplines and Reasons of Power in Christianity and Islam. (Baltimore: Johns Hopkins University Press, 1993), 53. 4 Since the first two parts of Sefer ha-Ot are mainly focused on spiritual redemption, and since the content of the vision in the third part is highly apocalyptic, which can be interpreted on both the spiritual and historical level, we believe that according to Abulafia spiritual redemption and historical liberation are closely connected. Considering the importance of the themes of redemption and liberation in Sefer ha-Ot, we want to assess the following hypothesis in our study: Sefer ha-Ot was written to resist the Christian hegemony. It presents the path to redemption for both the Jews and the nations. This spiritual redemption will eventually lead to the liberation of the Jewish people. In order to evaluate the validity of this hypothesis, we will analyse Sefer ha-Ot through the themes of religious authority, oppression, and redemption. We choose these three themes since these they are interconnected. In order to gain a following, one needs authority; redemption presumes oppression. The disadvantage of this approach, in applying modern terms to a text that has derived from the Middle Ages, is that we have to deal with anachronisms. Nevertheless, we choose to use this frame as they function as tools that will help us to gain new perspectives on Sefer ha-Ot. To solve this problem, we collected keywords in Sefer ha-Ot that represent these themes. We believe that these keywords will help us to expose the underlying sentiments of the text. Furthermore, we hope that the application of these themes on Sefer ha-Ot will offer us a new perspective on what redemption and liberation meant to Abulafia, and how he hoped to inspire other Jews to take active part in their own redemption and liberation of the collective. Another difficulty is the visual nature of the text, making personal interpretation unavoidable, especially when discussing the visions. Personal interpretation can never be avoided while studying texts, however, for the simple fact it is not an exact science. The three themes form the structure of this thesis. The thesis will be begin with a biography of Abraham Abulafia, and a short introduction to Sefer ha-Ot in which we will discuss the structure and main themes of the work. We will also discuss the time period in which it is written. In the second chapter, we will discuss the concept of religious authority: what is authority, how to gain it, and how does Abulafia claim it? We will use Max Weber’s theory of leadership to discuss what grants a leader authority. Abulafia presents himself as a prophet, son of man, and Messiah. In this chapter, his 5 understanding of these terms and the manner in which he implies these terms on himself will be discussed. The third chapter consists of two themes: oppression and redemption. In the first part of this chapter, the theme of oppression will be analysed, providing a historical context of the social position of the Jews. This historical contextualization, in combination with texts from Sefer ha-Ot, will help to identify the oppressors and God’s role in fighting oppression. In the second part of the chapter, we will analyse the theme of redemption. Furthermore, this subchapter is divided into the themes of redemption and liberation, and the connection between the two terms will be made. In the appendix, our new translation of Sefer ha-Ot will be presented together with the Hebrew original. With this study, we aim to provide a new perspective on Sefer ha-Ot which will help us to understand the motivation of Abulafia to create it. But first, we will provide a plot summary which will serve as an introduction to get familiar with the content and the nature of the text. i. Plot Summary Part 1 “I blessed the mouth of God from the day I knew His Name until this day. Moreover, I’ll be sanctified in His Name and through His holiness I will truly live.” The first part of Sefer ha-Ot opens with Abulafia’s (or Zechariyahu as he calls himself) testimony on the power, usage and effect of the honourable Name and the process of the unification with the active intellect. The power of the letters destroys demons, weakens the powers of evil, and even kills the pope. Sefer ha-Ot is also a reminder of God’s promise to redeem Israel, and to return the people to the Holy Land if the Jewish people observe the covenant. “Therefore thus YHWH God of Israel said: “Do not be afraid of the enemy, because I and He fight him to save you from his hand. Do not only soften your hearts in the holiness of His name that takes revenge of his covenant place your hearts, people of the island to the knowledge of YHWH God of Israel in His name and awake in it and be enlightened in his truth.” Just like the promise He made to Moses: “It was said in advance to the children of Israel that in the name YHWH they would be redeemed by Moses son of 6 Amram, son of Kohath, son of Levi, son of Jacob, son of Isaac, son of Abraham. It was recorded in His book (Exodus 3:14): “I am that I am” and He told them: “I will be the one he sent to you.” Connected to this reminder of the covenant is the announcement of the coming Day of Judgement on which only the ones who know His name will be saved.
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