Jewish life in the Medieval Middle Ages of Christendom was exremely difficult. Crusade fever, although directed to the so-called infidel Muslims, could easily be directed to Jewish communities that stood apart from Christendom. Torah observance in Germany was therefore perilous in the century from 1150 -1250 C.E. Within those difficult circumstances A form of mysticism developed connected to Merkabah mysticism developed that emphasized deep personal piety, messianic speculation and a deep altruistic love as an expression of obedience to God by all, not just the elite Torah scholar.
The roots of German Hasidism were less speculative than earlier Jewish esoteric thought. In contrast to the small groups of skilled scholars following a perilous secretive ascent to the heavens, the Hasidim of Medieval Germany was a tradition of the common life and was hence quieter.
Social Background
Feudalist Europe was controlled by Christendom, where Church permeated European political and social life. Catholic Canon law ensured Jews remained visibly separate to society. This visibility was a risk in difficult times.
Christendoms society was based on Feudalism, the aristocratic ownership of land. However, Jews were legally barred from land ownership. As land ownership was the measure of social recognition, Jewish people were forced to develop skills in trade and finance. Christendom forbade Clergy charging interest on loans in the 5th century and forbade the laity from doing so in the 6th century. In the eighth century Emprerer Charlemagne, declared usury a general criminal offence until 1311 when Pope Clement V made the ban on usury absolute. The Quran of Islam condemned Usury (Surah 2:188, 274-280; 3:130; 4;29, 161; 9: 34-35, 43; 30:39) and by the time of Caliph Ulmar (ruled 634–644), the prohibition of interest was a well established working principle of Islamic economic system.
However, Jewish law allowed interest in some circumstances. In the TaNaK, the charging of interest is either forbidden or discouraged in the agricultural Jewish community(Exod. 22:24-25; Lev 25:35-3; Deut 23:19-21; Ezek 18: 20; Prov. 28:8; Ps 15:5; Neh. 5:7) The Mishah (Baba Metzia 68b; 5:6) identified a number of ways around the usuary laws and since the Bible allowed non Israelites to be charged interest, the Rabbi’s regulated the practice of a Jew being charged interest when a Gentile intermediary was involved in the transaction. The resultant Jewish financiers were a necessary but often resented part of the Feudal economy.
Although anti Jewish hostility was common. Periods of cooperation existed, such as between the Torah scholar Rashi (1040-1105), whose TaNaK commentary is now included in the Talmud, and the theologian Hugh of St Victor (1096 – 1141). However, during times of distress, fed both by Christian preaching and by those who feared loss in times of trouble, Jews were often made scapegoats for the perceived punishment of God. The supposed curse on the Jewish people, derived from the book of Matthew 27:24-25 and slanderous allegations of Jews sacrificing children or poisoning wells Also the first Crusade (1096–1099). although officially directed against Muslims, resulted in marauding groups attacking Jewish communities.
States could expel Jews from within their borders, as did France in 1182 and Spain in 1492. Also, the Church issued controlling laws, as did the Fourth Lateran Council in 1215, and sponsored the burning of the Talmud on many occasions. Rulers could organize debates between Christian missionaries and appointed Rabbis, with a claimed view of conversion, which forced the Jewish Community to remain conspicuous and therefore easily threatened.
Vibrant Jewish life
Despite such external pressures, life in the Jewish community remained faithful to its religious roots. Within the Jewish schools (the yeshivah) held in local synagogues, generations of scholars continued the reading of Torah in Hebrew and the Talmud in Aramaic. This vibrant education and social framework allowed the spread of the mystical traditions.
The social vibrancy and the extent of devotion and widespread piety of the average Jew is exhibited in the Last Will and Testament of Eleazar of Mayance (Mainz), (Abrahams, I, Hebrew Ethical Wills, 2 vols.) an ordinary Jewish businessman who died c1357.
Eleazar’s will provides a window to the concerns of the 14th century pious Ashkenazic German Jew. His main concerns are that his daughters observe the laws of modesty, ritual purity, and that all his children pray regularly, conduct their business honestly, avoid Lashon Hora (lit. evil tongue, or gossip), keep the Sabbath and honour their spouse.
Following a Jewish Tradition of Ethical Wills Eleazar of Mayance stresses anger management, not quarrelling; cleanliness with the ideal that if one studies Torah, good qualities become habitual, for Torah study is the “best of all works a man can do”.
Cleanliness, which is linked to holiness, is also emphasized: “Be very particular to keep your houses clean and tidy” wrote Eleazar who lived through the Black Death of 1349 “I was always scrupulous on this point, for every injurious condition and sickness and poverty are to be found in foul dwellings.”
Eleazar stresses the importance of charity: "On holidays and festivals and Sabbaths seek to make happy the poor, the unfortunate, widows and orphans, who should always be guests at your tables; their joyous entertainment is a religious duty.
However, his primary concern is their spiritual and obligations to the and advice of marriage within the Jewish community:
His emphasis on the importance of worship includes the admonition to arrive early to synagogue (“Be of the first 10 to the synagogue”) and to “Be careful over the benedictions; accept no divine gift without paying back the Giver's part; and His part is man's grateful acknowledgment. [Pay God for His blessings by blessing Him.].. Pray steady with the congregation giving due value to every letter and word seeing that there are 248 words in the Schema corresponding to the 248 limbs in the human body.”
The roots of German Hasidism were less speculative than earlier Jewish esoteric thought. In contrast to the small groups of skilled scholars following a perilous secretive ascent to the heavens, the Hasidim of Medieval Germany was a tradition of the common life and was hence quieter.
Social Background
Feudalist Europe was controlled by Christendom, where Church permeated European political and social life. Catholic Canon law ensured Jews remained visibly separate to society. This visibility was a risk in difficult times.
Christendoms society was based on Feudalism, the aristocratic ownership of land. However, Jews were legally barred from land ownership. As land ownership was the measure of social recognition, Jewish people were forced to develop skills in trade and finance. Christendom forbade Clergy charging interest on loans in the 5th century and forbade the laity from doing so in the 6th century. In the eighth century Emprerer Charlemagne, declared usury a general criminal offence until 1311 when Pope Clement V made the ban on usury absolute. The Quran of Islam condemned Usury (Surah 2:188, 274-280; 3:130; 4;29, 161; 9: 34-35, 43; 30:39) and by the time of Caliph Ulmar (ruled 634–644), the prohibition of interest was a well established working principle of Islamic economic system.
However, Jewish law allowed interest in some circumstances. In the TaNaK, the charging of interest is either forbidden or discouraged in the agricultural Jewish community(Exod. 22:24-25; Lev 25:35-3; Deut 23:19-21; Ezek 18: 20; Prov. 28:8; Ps 15:5; Neh. 5:7) The Mishah (Baba Metzia 68b; 5:6) identified a number of ways around the usuary laws and since the Bible allowed non Israelites to be charged interest, the Rabbi’s regulated the practice of a Jew being charged interest when a Gentile intermediary was involved in the transaction. The resultant Jewish financiers were a necessary but often resented part of the Feudal economy.
Although anti Jewish hostility was common. Periods of cooperation existed, such as between the Torah scholar Rashi (1040-1105), whose TaNaK commentary is now included in the Talmud, and the theologian Hugh of St Victor (1096 – 1141). However, during times of distress, fed both by Christian preaching and by those who feared loss in times of trouble, Jews were often made scapegoats for the perceived punishment of God. The supposed curse on the Jewish people, derived from the book of Matthew 27:24-25 and slanderous allegations of Jews sacrificing children or poisoning wells Also the first Crusade (1096–1099). although officially directed against Muslims, resulted in marauding groups attacking Jewish communities.States could expel Jews from within their borders, as did France in 1182 and Spain in 1492. Also, the Church issued controlling laws, as did the Fourth Lateran Council in 1215, and sponsored the burning of the Talmud on many occasions. Rulers could organize debates between Christian missionaries and appointed Rabbis, with a claimed view of conversion, which forced the Jewish Community to remain conspicuous and therefore easily threatened.
Vibrant Jewish life
Despite such external pressures, life in the Jewish community remained faithful to its religious roots. Within the Jewish schools (the yeshivah) held in local synagogues, generations of scholars continued the reading of Torah in Hebrew and the Talmud in Aramaic. This vibrant education and social framework allowed the spread of the mystical traditions.
The social vibrancy and the extent of devotion and widespread piety of the average Jew is exhibited in the Last Will and Testament of Eleazar of Mayance (Mainz), (Abrahams, I, Hebrew Ethical Wills, 2 vols.) an ordinary Jewish businessman who died c1357.
Eleazar’s will provides a window to the concerns of the 14th century pious Ashkenazic German Jew. His main concerns are that his daughters observe the laws of modesty, ritual purity, and that all his children pray regularly, conduct their business honestly, avoid Lashon Hora (lit. evil tongue, or gossip), keep the Sabbath and honour their spouse.
“These are the things which my sons and daughters shall do at my request. They shall go to the house of prayer morning and evening, and shall pay special regard to the tefillah (the Eighteen Benedictions) and the Shema (Deuteronomy 6:4). So soon as the service is over, they shall occupy themselves a little with the Torah, the Psalms, or with works of charity. Their business must be conducted honestly, in their dealings both with Jew and Gentile. They must be gentle in their manners, and prompt to accede to every honorable request. They must not talk more than is necessary, by this will they be saved from slander, falsehood, and frivolity. They shall give an exact tithe of all their possessions; they shall never turn away a poor man empty-handed, but must give him what they can, be it much or little. If he beg a lodging overnight, and they know him not, let them provide him with the wherewithal to pay an inn-keeper. Thus shall they satisfy the needs of the poor in every way. My daughters must obey scrupulously the rules applying to women; modesty, sanctity, reverence, should mark their married lives. They should carefully watch for the signs of the beginning of their periods and keep separate from their husbands at such times. Marital intercourse must be modest and holy, with a spirit of restraint and delicacy, in reverence and silence. They shall be very punctilious and careful with their ritual bathing, taking with them women friends of worthy character. They shall cover their eyes until they reach their home, on returning from the bath, in order not to behold anything of an unclean nature. They must respect their husbands, and must be invariably amiable to them. Husbands, on their part, must honor their wives more than themselves, and treat them with tender consideration.” He advises his sons to show great discretion, and continence with women and to “avoid mixed dancing”.
Following a Jewish Tradition of Ethical Wills Eleazar of Mayance stresses anger management, not quarrelling; cleanliness with the ideal that if one studies Torah, good qualities become habitual, for Torah study is the “best of all works a man can do”.
“I earnestly beg my children to be tolerant and humble to all, as I was throughout my life. Should cause for dissension present itself, be slow to accept the quarrel; seek peace and pursue it with all the vigor at your command. Even if you suffer loss thereby, forbear and forgive, for God has many ways of feeding and sustaining His creatures. To the slanderer do not retaliate with counterattack; and though it be proper to rebut false accusations, yet is it most desirable to set an example of reticence. You yourselves must avoid uttering any slander, for so will you win affection. In trade be true, never grasping at what belongs to another. For by avoiding these wrongs-scandal, falsehood, moneygrubbing-men will surely find tranquillity and affection. And against all evils, silence is the best safeguard.”
Cleanliness, which is linked to holiness, is also emphasized: “Be very particular to keep your houses clean and tidy” wrote Eleazar who lived through the Black Death of 1349 “I was always scrupulous on this point, for every injurious condition and sickness and poverty are to be found in foul dwellings.”
Eleazar stresses the importance of charity: "On holidays and festivals and Sabbaths seek to make happy the poor, the unfortunate, widows and orphans, who should always be guests at your tables; their joyous entertainment is a religious duty.
However, his primary concern is their spiritual and obligations to the and advice of marriage within the Jewish community:
“If they can by any means contrive it, my sons and daughters should live in communities, and not isolated from other Jews, so that their sons and daughters may learn the ways of Judaism. Even if compelled to solicit from others the money to pay a teacher, they must not let the young of both sexes go without instruction in the Torah.”
His emphasis on the importance of worship includes the admonition to arrive early to synagogue (“Be of the first 10 to the synagogue”) and to “Be careful over the benedictions; accept no divine gift without paying back the Giver's part; and His part is man's grateful acknowledgment. [Pay God for His blessings by blessing Him.].. Pray steady with the congregation giving due value to every letter and word seeing that there are 248 words in the Schema corresponding to the 248 limbs in the human body.”
This reference to the number of words in the Shema links to the writings of the Torah scholar and medical physician Maimonides’(1135 – 1204) who catalogued 248 male limbs 251 female limbs. There are 613 commandments (mitzvot) of which there are 248 positive commands and 365 prohobitions. The 248 positive commands correspond to the 248 limbs of the male body[1], while the 365 prohobitions correspond to 365 sinews and ligaments. The connection between the proactive commands and the active limbs, and the connection between the prohibitions and the restrictive nature of the ligaments correlate to the relationship between the opposing forces that make mobility possible. Just as seeming opposites are needed for productive movement, so is true regarding both commands and prohibitions for spiritual growth.Actually, the Shema has only 245 words. “In order to make up the missing three words, the prayer leader should repeat the last three words of Shema, Hashem Elokeichem Emes (Hashem your G-d is Truth)” (Shulchan Aruch 61,3). This is based on the halachic principle of shome’a k’oneh that when one listens to words it is as if one said them personally. Although there are some variations within Jewish traditions on how the 3 extra words are applied, the total number of words comes to 248 words. For example, the Ashkenazim who say Shema without a minyan do not repeat these three words, wheras the Sephardim do. An Ashkenazi should preface the Shema with the words “Eil Melech Ne’eman” (G-d, Faithful King).
“There are 248 limbs in the body, and each word of Shema serves to protect one of them” (Zohar Chadash, Rus 97b). This fascination in the number of word in the Shema is linked to the development of gematria, the interpreting both the numerical value of letter in languages where the alphabet is also used for the number system, was used by the Jewish people to gain leverage to the text.
The Hasidei Ashkenazi
In medieval Germany a distinctive mystical tradition developed from 1150–1250 called the Hasidei Ashkenazi (the “Devout” or “Pious of Germany”). This mystical tradition was shaped by three generations of teachers from the Kalonymides family. The first was Samuel the Hasid, the son of Kalonymus of Speyer who lived in the middle of the 12th century, of whose writing little remains. His son was Yehudah the Hasid of Worms(1150 -1217), who died in Regensburg , wrote Sefer Hasidim and possibly Sefer HaChochmah. His many writings are now known only through his disciples who regarded him virtually as a prophet. He was the prominemt figure in founding the Hassidim Ashkenaz movement of the medieval period, he was prominent in ethics and theology. The third generation, Eleazar ben Jehudah of Worms (1160?/1176?–1238) was a Talmudist and kabbalist born probably at Mayence and died at Worms in 1238 left the greatest body of literature and is the main source of information about our knowledge about Hasidei Ashkenazi Mysticism. The most influential book is Sefer Hasidim (the Book of the Devout, or the Book of the Pious). As in earlier esoteric Judaism, the mystics life is not just one of esoteric fancy but one of strict pity as thise book title suggests. The Sefer Hasidim shows lines of continuity with earlier Jewish traditions, including Merkabah speculation and the writings of the 10th-century Muslim Rationalist scholar Saadia Gaon (Saadia the Great, 892 -942 C.E.) who stressed the analogy between divine and human erotic love. It should be observed however, that Eleazar ben Jehudah’s writings quote a mistranslated rewriting of the original Arabic Rationalist text, The book of Philosophic Doctrines and Religious Beliefs, into a reworked Hebrew mystical text. It is this mistranslation that is quoted by Eleazar ben Jehudah of Worms. It is also possible that Eleazar ben Jehudah was influenced by the Christian mysticism influence of penitence, that is an ongoing remorse, not just the turning away from sin found in earlier Jewish thought. For piety is described as an elaborate ritualized transition from non-piety to piety.
This German Mysticism was more popular and less speculative than Merkabah mysticism, focusing on the shaping of individual piety. Rather than being the focus of a small group of elite Torah scholars of towering intellect, the Hasid is the ordinary pious Jew who humbly seeks holiness. Nevertheless, Hasid can, nevertheless, become a guide to piety for others and even claim direct inspiration enabling him to answer legal questions that confounded scholars. Hence, speculation about the divine realm (theosophy) is at times inconsistent and emphasizes the human relationship to an immanent, yet transendent, God. God’s attributes are developed as aspects of divine immanence, as ways of bringing God closer to the individual. The pious may in fact perform miraculous deeds. Heavenly archetypes exist for all created things, including humans, who can work to realize their heavenly ideal. Mystical literature describe a fine line between mysticism and a type of magic or theurgy particularly with the creation of the Golem, a type of mindless humanoid servant shaped to life from inanimate embryonic substance. Having a Golem servant was seen as a symbol of wisdom and holiness, and many tales connect Golems to prominent Rabbis throughout the Middle Ages.
“There are 248 limbs in the body, and each word of Shema serves to protect one of them” (Zohar Chadash, Rus 97b). This fascination in the number of word in the Shema is linked to the development of gematria, the interpreting both the numerical value of letter in languages where the alphabet is also used for the number system, was used by the Jewish people to gain leverage to the text.
The Hasidei Ashkenazi
In medieval Germany a distinctive mystical tradition developed from 1150–1250 called the Hasidei Ashkenazi (the “Devout” or “Pious of Germany”). This mystical tradition was shaped by three generations of teachers from the Kalonymides family. The first was Samuel the Hasid, the son of Kalonymus of Speyer who lived in the middle of the 12th century, of whose writing little remains. His son was Yehudah the Hasid of Worms(1150 -1217), who died in Regensburg , wrote Sefer Hasidim and possibly Sefer HaChochmah. His many writings are now known only through his disciples who regarded him virtually as a prophet. He was the prominemt figure in founding the Hassidim Ashkenaz movement of the medieval period, he was prominent in ethics and theology. The third generation, Eleazar ben Jehudah of Worms (1160?/1176?–1238) was a Talmudist and kabbalist born probably at Mayence and died at Worms in 1238 left the greatest body of literature and is the main source of information about our knowledge about Hasidei Ashkenazi Mysticism. The most influential book is Sefer Hasidim (the Book of the Devout, or the Book of the Pious). As in earlier esoteric Judaism, the mystics life is not just one of esoteric fancy but one of strict pity as thise book title suggests. The Sefer Hasidim shows lines of continuity with earlier Jewish traditions, including Merkabah speculation and the writings of the 10th-century Muslim Rationalist scholar Saadia Gaon (Saadia the Great, 892 -942 C.E.) who stressed the analogy between divine and human erotic love. It should be observed however, that Eleazar ben Jehudah’s writings quote a mistranslated rewriting of the original Arabic Rationalist text, The book of Philosophic Doctrines and Religious Beliefs, into a reworked Hebrew mystical text. It is this mistranslation that is quoted by Eleazar ben Jehudah of Worms. It is also possible that Eleazar ben Jehudah was influenced by the Christian mysticism influence of penitence, that is an ongoing remorse, not just the turning away from sin found in earlier Jewish thought. For piety is described as an elaborate ritualized transition from non-piety to piety.
This German Mysticism was more popular and less speculative than Merkabah mysticism, focusing on the shaping of individual piety. Rather than being the focus of a small group of elite Torah scholars of towering intellect, the Hasid is the ordinary pious Jew who humbly seeks holiness. Nevertheless, Hasid can, nevertheless, become a guide to piety for others and even claim direct inspiration enabling him to answer legal questions that confounded scholars. Hence, speculation about the divine realm (theosophy) is at times inconsistent and emphasizes the human relationship to an immanent, yet transendent, God. God’s attributes are developed as aspects of divine immanence, as ways of bringing God closer to the individual. The pious may in fact perform miraculous deeds. Heavenly archetypes exist for all created things, including humans, who can work to realize their heavenly ideal. Mystical literature describe a fine line between mysticism and a type of magic or theurgy particularly with the creation of the Golem, a type of mindless humanoid servant shaped to life from inanimate embryonic substance. Having a Golem servant was seen as a symbol of wisdom and holiness, and many tales connect Golems to prominent Rabbis throughout the Middle Ages.
Consider this example of a question seeking a divine answer from God:“I ask another ? …“Is it permitted to make theurgic use of the Holy Name of 42 letters to conjure the holy angels appointed over Torah to make a man wise in all that he studies and never forget his learning?” In other words, can I miraculously become a great scholar?" “ … and is it permitted to conjure by means a name appointed by the angels over wealth and victory over enemies to in order to find grace in the eyes of princes?” Or is it forbidden to use theurgic use of the name for any of these purposes?’
The answer: “Holy holy Holy is the Lord of hosts, he alone will satisfy all your needs” In other words, Torah study is to enable one to approach God and give Him honour.
To the Hasidei Askenaz prayer is like Jacobs ladder extending from heaven to earth, it is a process of mystical ascent. In the famous Hymn of Glory we read of longig for intimacy with the unkowable divine:
The answer: “Holy holy Holy is the Lord of hosts, he alone will satisfy all your needs” In other words, Torah study is to enable one to approach God and give Him honour.
To the Hasidei Askenaz prayer is like Jacobs ladder extending from heaven to earth, it is a process of mystical ascent. In the famous Hymn of Glory we read of longig for intimacy with the unkowable divine:
Sweet hymns and songs will I recite,
To sing in Thee by day and night,
of Thee who art my souls delight.
How doth my soul within me yearn
Beneath thy shadow to return
The Secret Mysteries to learn.
Thy glory shall my discourse be,
In images I picture Thee,
Although myself I cannot see.
In mystic utterances alone,
By prophet and by seer made known,
Hast thou thy radiant glory shown.
My meditation day and night,
May it be pleasant in Thy sight,
for Thou art my souls delight.
There is great concern for the modus of the commandments, the motives behind the Commandments and the precise words used. Just as Philo of Alexandria sort a deeper meaning of the text through Greek Philosophy, the Hasidei Askenazi used Gematria.
Used by the Babylonians (the oldest example being an inscription of Sargon II (727–707 B.C.E.) ) and the ancient Greeks, and the Gnostics, this technique uses the numerical equivalent of letters in alphabets where letters are also used as numbers.
"Gematria has little significance in halakhah. Where it does occur, it is only as a hint or a mnemonic" writes David Derovan in the Encyclopedia Judaica. It is used as a tool to link or elaborate on themes already derived upon halachically. However, in some forms of later Jewish mysticism thse connections take on a life of their own.
The earliest Rabbinic reference is in 2nd century statements by tannaim used as supporting evidence by R. Nathan. It is claimed that the phrase Elleh ha-devarim ("These are the words") in Exodus 35:1 hints at the 39 categories of work forbidden on the Sabbath, since the plural devarim indicates two, the additional article a third, while the numerical equivalent of elleh is 36, making a total of 39 (Shab. 70a). However, there were apponents to the use of gematria. Abraham *Ibn Ezra (1092/1093–1167)(in his commentary on Gen. 14:14) and later opponents of the Kabbalah (Ari Nohem, ch. 10) and even several kabbalists (e.g. Naḥmanides (1194 - 1270)) warned against exaggerated use of gematria.
Among the "Ḥasidei Ashkenaz books devoted to the gematria'ot found in the Bible are known, as is the case with R. *Judah he-Ḥasid, and his descendant R. *Eleazar ha-Darshan (Ms. Munchen 221). An interesting example of wide-ranging gematria in most of its varieties is found in the manuscript writings of a contemporary of Eleazar of Worms, R. Nehemiah ben Solomon the Prophet, which reflect the centrality of this technique outside the circle of Kalonymide esotericism in Worms. One of the most famous gematriot, Elohim = teva = 86, may have an influence on Spinoza's philosophy" (M. Idel, 2002, Absorbing Perfections: Kabbalah and Interpretation).
We have already seen the mystical importance in Hasidei Ashkenazi.
"These prayers could include Eleazar discovered through gematria the mystical
meditations on prayers which can be evoked during the actual repetition of the words. His commentaries on books of the Bible are based for the most part on this system, including
some which connect the midrashic legends with words of the biblical verses via gematria, and some which reveal the mysteries of the world of the *Merkabah (“fiery chariot”) and the
angels, in this way. In this interpretation the gematria of entire biblical verses or parts of verses occupies a more outstanding place than the gematria based on a count of single words. For
example, the numerical value of the sum of the letters of the entire verse “I have gone down into the nut garden” (Songs 6:11), in gematria is equivalent to the verse: “This is the depth
of the chariot” (merkavah)" writes the Encyclopedia Judaica.
As previopusly explained, Mysticism focuses on the inner life of the devout individual and not the outer world of history. Hence things that distract from this inner transformation is discouraged. The emphasis is not on cosmic eshatology, but on ones own personal future reward, that is a personal eschatology. Notably, Messianic speculation is discouraged if not forbidden; The claim the Bar Kochba was Messiah by Rabbi Akiva had been associated with the destruction of Jerusalem. Yet driven by despair at their persecuted condition, Jewish false messiahs appeared thoughout the Middle Ages and Rennaissance : David Alroi (1160), David HaReuveni (1542), Shlomo Molcho (1500-1532), Shabbtai Zvi (1626-1676), Jacob Frank (1726-1791). Among the Ḥasidei Ashkenaz,Messianic speculation is described as demonic. Yehudah the Hasid wrote “If you see one making prophecies about the Messiah you should know that he deals with witchcraft and has intercourse with demons. He is one of those who seeks to conjure with the names of God. Now since they conjure the angels or spirits these tell them about the Messiah in order to tempt him to reveal his speculations and in the end he is shamed and instead a misfortune occurs at that place ..because he has called up the angels and demons.. No one knows anything about the coming of the Messiah."
Used by the Babylonians (the oldest example being an inscription of Sargon II (727–707 B.C.E.) ) and the ancient Greeks, and the Gnostics, this technique uses the numerical equivalent of letters in alphabets where letters are also used as numbers.
"Gematria has little significance in halakhah. Where it does occur, it is only as a hint or a mnemonic" writes David Derovan in the Encyclopedia Judaica. It is used as a tool to link or elaborate on themes already derived upon halachically. However, in some forms of later Jewish mysticism thse connections take on a life of their own.
The earliest Rabbinic reference is in 2nd century statements by tannaim used as supporting evidence by R. Nathan. It is claimed that the phrase Elleh ha-devarim ("These are the words") in Exodus 35:1 hints at the 39 categories of work forbidden on the Sabbath, since the plural devarim indicates two, the additional article a third, while the numerical equivalent of elleh is 36, making a total of 39 (Shab. 70a). However, there were apponents to the use of gematria. Abraham *Ibn Ezra (1092/1093–1167)(in his commentary on Gen. 14:14) and later opponents of the Kabbalah (Ari Nohem, ch. 10) and even several kabbalists (e.g. Naḥmanides (1194 - 1270)) warned against exaggerated use of gematria.
Among the "Ḥasidei Ashkenaz books devoted to the gematria'ot found in the Bible are known, as is the case with R. *Judah he-Ḥasid, and his descendant R. *Eleazar ha-Darshan (Ms. Munchen 221). An interesting example of wide-ranging gematria in most of its varieties is found in the manuscript writings of a contemporary of Eleazar of Worms, R. Nehemiah ben Solomon the Prophet, which reflect the centrality of this technique outside the circle of Kalonymide esotericism in Worms. One of the most famous gematriot, Elohim = teva = 86, may have an influence on Spinoza's philosophy" (M. Idel, 2002, Absorbing Perfections: Kabbalah and Interpretation).
We have already seen the mystical importance in Hasidei Ashkenazi.
"These prayers could include Eleazar discovered through gematria the mystical
meditations on prayers which can be evoked during the actual repetition of the words. His commentaries on books of the Bible are based for the most part on this system, including
some which connect the midrashic legends with words of the biblical verses via gematria, and some which reveal the mysteries of the world of the *Merkabah (“fiery chariot”) and the
angels, in this way. In this interpretation the gematria of entire biblical verses or parts of verses occupies a more outstanding place than the gematria based on a count of single words. For
example, the numerical value of the sum of the letters of the entire verse “I have gone down into the nut garden” (Songs 6:11), in gematria is equivalent to the verse: “This is the depth
of the chariot” (merkavah)" writes the Encyclopedia Judaica.
As previopusly explained, Mysticism focuses on the inner life of the devout individual and not the outer world of history. Hence things that distract from this inner transformation is discouraged. The emphasis is not on cosmic eshatology, but on ones own personal future reward, that is a personal eschatology. Notably, Messianic speculation is discouraged if not forbidden; The claim the Bar Kochba was Messiah by Rabbi Akiva had been associated with the destruction of Jerusalem. Yet driven by despair at their persecuted condition, Jewish false messiahs appeared thoughout the Middle Ages and Rennaissance : David Alroi (1160), David HaReuveni (1542), Shlomo Molcho (1500-1532), Shabbtai Zvi (1626-1676), Jacob Frank (1726-1791). Among the Ḥasidei Ashkenaz,Messianic speculation is described as demonic. Yehudah the Hasid wrote “If you see one making prophecies about the Messiah you should know that he deals with witchcraft and has intercourse with demons. He is one of those who seeks to conjure with the names of God. Now since they conjure the angels or spirits these tell them about the Messiah in order to tempt him to reveal his speculations and in the end he is shamed and instead a misfortune occurs at that place ..because he has called up the angels and demons.. No one knows anything about the coming of the Messiah."
Personal piety as described in the Book of the Devout demonstrates three characteristics found in other esoteric traditions. The hasid practices physical asceticism, by renuncing worldly pleasures. However, in contrast with Chrisitian mysticism, sexual relations are positively analogy of the love between humans and God. Rather, love is seen as more important knowledge. He practices serenity and peace of mind in all circumstances, including when he is persecuted and demonstrates altruistic justice toward all humanity beyond the demands of Torah.
[1] There are examples of speculation of the spiritual significance of differences between the male and female body. In the 17th century, Tkhines, or prayers that were primarily developed for Jewish women, by Jewish women, developed . An example from 1648, Amsterdam, can be found here.
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