Tag Archives: Mystic

Jew of the Week: Sarmad

The Persian Jew Who Inspired India

18th century illustration of Dara Shikoh (right) learning with Sarmad

Sa’id Sarmad Kashani (c. 1590-1661) was born in Armenia to a religious Persian-Jewish family of merchants. At a young age, he translated the Torah into Farsi. He later took up studies under Muslim scholars and mystics like Mulla Sadra and Mir Findiriski. Some believe he nominally converted to Islam at this time, but remained a practicing Jew. On one merchant trip to Mughal India, Sarmad met a Hindu scholar called Abhay Chand. The two learned about each other’s faiths, and it is believed Chand converted to Judaism. Sarmad eventually gave up his wealth and became an ascetic wandering mystic. He and Chand traveled and taught together all across India, eventually settling in Delhi. Sarmad made a great name for himself as a poet and philosopher. Over 300 of his short poems have survived to this day. He also wrote the entry for “Judaism” in the 17th-century Dabistan, an anthology explaining all of the world’s religions. The Mughal crown prince Dara Shikoh (whose father built the Taj Mahal) was so impressed by Sarmad’s wisdom that he became a disciple, too. Sarmad went on to devise a new mystical system, drawing on Judaism, Sufi Islam, and Hinduism. Countless followers and disciples across India learned from him. However, when Dara Shikoh was deposed by his brother, the new Mughal emperor executed Shikoh and all of his associates, including Sarmad. The emperor demanded that Sarmad recite the Shahadah (proclaiming “there is no God but Allah and Muhammad is His prophet”), but Sarmad refused and was beheaded. According to legend, Sarmad then picked up his own head and walked away—and the new emperor never had a peaceful night’s sleep ever again! Sarmad’s tomb became a popular pilgrimage site and is still revered as a holy place in India today. His story inspired numerous Indian leaders, including Abul Kalam Azad, a colleague of Gandhi (and his predecessor as president of the Indian National Congress). Azad once described himself as a modern-day Sarmad. Scholars see “Sarmad the Jew” as a key figure in the history of religions; a mystic that influenced the development of Judaism, Islam, and Hinduism; as well as an early pioneer of interfaith dialogue.

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Words of the Week

In the chronicles of world history, no question has managed to capture the world’s interest for very long; a few decades seems to be the outer limit for consideration of even the most pressing global problems. But the world has been busy trying to figure out the question of the Jews for thousands of years – and they have not tired of the discussion! In every generation, the old questions arise anew: Are the Jews good or bad? Do the Jews bring benefit to the world or do they cause problems? Why, it is as if we have just appeared on the scene – as if the world has never before known what a Jew looks like!
– Rabbi Yerucham Levovitz (1875-1936)

Jew of the Week: Rabbi Yosef Karo

Code of Jewish Law

19th Century Illustration of Rabbi Yosef Karo

Yosef ben Ephraim Karo (1488-1575) was born in Toledo, then in the Spanish kingdom of Castile. The infamous 1492 Spanish Expulsion of the Jews took place when he was just four years old. The family first fled to Portugal, and were then expelled from there as well in 1497. They eventually settled in Nikopolis, in the Ottoman Empire, which had opened its doors to Sephardic Jewish refugees. (The Ottoman Sultan at the time, Bayezid II, reportedly said: “They tell me that Ferdinand of Spain is a wise man, but he is a fool, for he takes his treasure and sends it all to me.”) Karo was tutored by his rabbi father and soon became a rabbi himself. He also studied under the great Rabbi Yosef Taitazak in Salonica. For a couple of years, he served as a rabbi in Adrianople, and eventually resettled in Tzfat. At the time, Tzfat was experiencing a resurgence of Jewish life and a renaissance in Jewish scholarship, thanks mainly to an influx of Sephardic Jewish refugees. It soon became the “capital” of Jewish mysticism, and Rabbi Karo was one of its most famous mystics and scholars. It was in Tzfat that he composed the Shulchan Arukh, to this day the standard code of Jewish law worldwide. (Tzfat boasted one of the first printing presses in the Middle East, helping to spread the Shulchan Arukh far and wide and making it extremely popular and accessible.) The Shulchan Arukh was itself only a summary of the far broader and more complex Beit Yosef, which was Rabbi Karo’s true magnum opus that he worked on for over twenty years. Rabbi Karo opened his own yeshiva, with 200 students including the renowned “Ramak”, Rabbi Moshe Cordovero. Karo also served as the chief rabbi on the Tzfat beit din. In fact, he was one of the main leaders in a rabbinic attempt to re-establish the ancient Sanhedrin. Rabbi Karo was recognized as the preeminent authority for all Sephardic Jewry worldwide, and was deeply respected by Ashkenazi Jews as well who, on several occasions, asked him to intervene in local European disputes. Among his other noted publications are Kesef Mishneh, a commentary on the Mishneh Torah of Maimonides, along with a textbook for Talmudic study. One of his most intriguing works is Maggid Meisharim, a personal journal which records his prophetic experiences and the teachings he received from an angel over a period of fifty years. Rabbi Karo is often referred to simply as Maran, “Our Master”.

Words of the Week

Today, what is demanded of the Jewish people is mesirut nefesh, self-sacrifice, and this is particularly true with regard to chinuch, education. The resources for which we have labored must be dedicated to the education of children – both our own, and the children of others.
– Rabbi Menachem Mendel Schneerson, the Lubavitcher Rebbe

Jew of the Week: the Arizal

The Arizal’s Grave in Tzfat

Itzchak ben Shlomo Luria (1534-1572) was born in Jerusalem to an Ashkenazi father and a Sephardi mother. His father passed away when he was still a child, forcing his mother to move back to Egypt. There, he was raised by his wealthy uncle and placed under the tutelage of Cairo’s greatest rabbis. He married at the age of 15, and continued his religious studies while also entering the business world. (Several business documents signed by his hand have been found in the famous Cairo Genizah, along with a few letters.) At 22, he was introduced to the study of Jewish mysticism and began learning the Zohar, the central text of Kabbalah. Some time later, he left his home and spent seven years meditating in a small cottage along the Nile River. Rabbi Luria would return home only on Shabbat, and spoke only in Hebrew, the holy tongue. During this time, he conceived of an entirely new system and interpretation of Kabbalah. Around 1569, he left Egypt for Tzfat, then the capital of Jewish mysticism, and home of the greatest Kabbalists of the time. Shortly after his arrival, the leader of the Tzfat Kabbalists, Rabbi Moshe Cordovero, passed away, and Rabbi Luria quickly filled the void. He was soon known as HaAri HaKodesh, “the Holy Lion”. Although he did not gain a very large following (focusing on a small group of astute disciples) and although he wrote very little himself, Rabbi Luria’s teachings would revolutionize Judaism. His students diligently recorded his teachings. His primary disciple, Rabbi Chaim Vital, together with his son Shmuel Vital, laid out the entire Lurianic system in a series of texts called the “Eight Gates”. These works describe the origins and anatomy of the cosmos as well as the dynamics of souls and spiritual forces. They provide deeper explanations for the narratives of the Torah and for the Jewish holidays, and are filled with gematria (Jewish numerology), kavvanot (meditations), and tikkunim(spiritual rectifications). Among the most famous of the treatises is Sha’ar HaGilgulim, “Gate of Reincarnations”, the standard Jewish textbook on transmigration of souls. Rabbi Luria’s teachings spread rapidly all over the world, and went on to completely transform Judaism. They would give rise to the Hasidic movement, while at the same time providing the fuel for the first sparks of Zionism. Rabbi Luria’s teachings were even translated into Latin and impacted Christian mysticism and the European Renaissance. His prayer style (Nusach haAri) became the standard for all Sephardic, Mizrachi, and Hasidic communities. His own life was mysteriously cut short at age 38, just two years after arriving in Tzfat. He has since become more commonly known as the Arizal, “the Lion of Blessed Memory”. He was scrupulously observant, avoiding consuming meat and dairy on the same day, and immersing in a mikveh regularly, even in the cold of winter. He studied and meditated to the point of sweating, well past midnight, and was up again before sunrise. He avoided harming anything, even the tiniest of flies. The Arizal was famous for being able to peer into people’s souls. It is said he could speak to angels, and understood the speech of animals and trees. His impact on Judaism, and the world at large, is immeasurable. The Arizal’s hillula (or yahrzeit) is on Tuesday.

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Words of the Week

It is incumbent for a person to take upon themselves each day the mitzvah of “love your fellow as yourself”.
– Rabbi Isaac Luria, the Arizal

The classic Kabbalistic “Tree of Life” (left) is often associated with the Arizal. Though he did not originate the diagram, his teachings explained it in an entirely new and profound way. The diagram at right was produced by Christian Knorr von Rosenroth, who translated some of the Arizal’s teachings together with passages from the Zohar into the Latin ‘Kabbalah Denudata’, once very popular in Christian Europe.