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Saturn's Jews: On the Witches' Sabbat and Sabbateanism (The Robert and Arlene Kogod Library of Judaic Studies), by Moshe Idel
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This book explores the phenomenon of Saturnism, namely the belief that the planet Saturn, the seventh known planet in ancient astrology, was appointed upon the Jews, who celebrated the Sabbath, the seventh day of the Jewish week. Moshe Idel details how the anonymous, late 14th century Sefer Ha-Peliyah was to have disturbing consequences in the Jewish world three centuries later, interweaving luminaries with the cultural, historical, religious, and philosophical concepts of their day, and demonstrating how cultural agents were inadvertently instrumental in the mid-17th-century mass-movement Sabbateanism that led to the conviction that Sabbatai Tzevi was the Messiah. Exploring how the tragic misperception of the Jewish Sabbath by the non-Jewish world led to a linkage of Jews with sorcery in 14th and 15th-century Europe, associating their holy day with the witches' 'Sabbat' gathering, Idel brings this wide-ranging study into the present day with an analysis of 20th-century scholarship and thought influenced by Saturnism, particularly lingering themes related to melancholy in the works of Gershom Scholem and Walter Benjamin.
- Sales Rank: #2336127 in Books
- Published on: 2011-12-01
- Released on: 2011-12-01
- Original language: English
- Number of items: 1
- Dimensions: 9.10" h x .60" w x 6.10" l, .75 pounds
- Binding: Paperback
- 216 pages
About the Author
Moshe Idel is Max Cooper Professor of Jewish Thought at the Hebrew University of Jerusalem, Israel, and Senior Research Fellow at the Shalom Hartman Institute, Israel. He is an expert in Kabbalah and has been a recipient of the prestigious Israel Prize for excellence in the field of Jewish Philosophy.
Most helpful customer reviews
3 of 3 people found the following review helpful.
A very good book, but be warned that the topic is ...
By J.S.M.
A very good book, but be warned that the topic is very, very, focused. It's about what the title says, but little else.
18 of 20 people found the following review helpful.
A very valuable resource
By Jay C.
There is much to praise in Prof. Idel's monograph. He does an excellent job of demonstrating that Sabbateanism was not solely a result of Lurianic Kabbalah, but rather an outgrowth of several factors working in concert. He persuasively shows that Jewish astrological speculation from the 14th to the 17th centuries C.E. -- and Jewish ideas about the planet Saturn, in particular -- influenced Sabbatai Tzevi and created fertile ground for the spread of Sabbatean ideas. Prof. Idel adduces numerous sources confirming the role of the planet Saturn in Jewish theology and ritual, and these sources tell their own story irrespective of Prof. Idel's commentary. The hard work that Prof. Idel did to compile these sources is to be praised and justifies the price of his book.
Substantively, I have one minor criticism. Prof. Idel's thesis is flawed insofar as he dismisses the possibility that astrology and Saturnism was original to Judaism. He sees astrology as a 14th-century external influence on Judaism that led, in the 17th century, to Sabbatai Tzevi's self-perception as an earthly manifestation of Saturn and that made the Jewish world of the 17th century receptive to Tvevi's messianic claim. Prof. Idel fails to appreciate that astrology was a widely accepted science in the ancient world and that all ancient religions must be understood through the lens of astrological ideas. Among other things, he misses an opportunity to interpret the so-called "dark side" of Saturn as the very essence of Jewish non-dualism. Prof. Idel's thesis would be stronger if he accepted the possibility that Arabic texts permitted a rediscovery in the 14th century of an astrological core that was part of Judaism from the beginning. In this regard, Prof. Idel overlooks much interesting evidence that begs for thorough analysis.
For example, Abraham hailed from "Light of the Chaldeans" ('Ur Kasdim). The Chaldeans of Mesopotamia were so deeply involved with astrology that the word "Chaldean" eventually became a synonym for "astrologer," and the phrase "Light of the Chaldeans" can only refer to the study of heavenly lights. (Today, Vedic astrology is called "Jyotish," which means "light.") In addition, when Abraham tells YHVH that he has no sons to inherit from him, YHVH urges Abraham to read his destiny in the stars: "And He took him out to the outside, and He said, `Look, please, toward the heavens and recount the planets if you are able to recount them,' and he said to him, `So will be your offspring.' " (Genesis 15:5) Also, the Jewish practice of observing the Sabbath came (along with Abraham) from Mesopotamia, where it was observed on the new moon, full moon, and the 8th and 22nd days of the lunar month, and where it had clear astrological implications. There is some evidence that the Jewish Sabbath, too, was originally synchronized with the phases of the moon and that it became a weekly cycle only after the Babylonian exile. Significantly, every observance of the Sabbath that is mentioned in the Torah occurs on a new moon, a full moon, or on the 8th or 22nd day of the lunar month.
Several other scriptural proof-texts establish that astrology (and the effort to transcend astrology) was a central part of ancient Jewish theology and ritual. For example:
Deuteronomy 4:19: "And lest you lift your eyes toward the heavens and you see the sun and the moon and the planets, all the legion of the heavens, and you be drawn and you worship them and serve them that YHVH, your god, apportioned to all the nations under all the heavens."
Judges 5:20: "From the heavens, the stars fought . . . ."
Amos 5:25-26: "In the wilderness for forty years, O House of Israel, you carried . . . your images of Saturn (Chiun) -- the planet of your god -- that you made for yourselves." (The Hebrew text refers to "Chiun"; the Septuagint (2nd or 3rd century B.C.E.) translates "Chiun" as "Remphan," which was the Egyptian name for the planet Saturn.)
Psalms 19:2-7: "The heavens recount the glory of El; the sky relates the work of his hand . . . ."
Job 22:12-14: "Is not God the high-point of the heavens and, see, the highest of the planets that are aloft? And [so] you say, `What does El know? He will judge [from] behind darkness. Thick clouds hide Him, and He will not see, and He will traipse the compass of the heavens.' "
Job 38:33: "Do you know the decrees of the heavens?"
Ecclesiastes 1:9: "What has been, that will be, and what was done, that will be done, and there is not any new thing under the sun." (That is, "under the astrological spheres.") See also Ecclesiastes 3:1-11 [all events are determined by time].
In addition, the Babylonian Talmud (4th or 5th century C.E.) expressly validates the power of the astrological forces. (See, e.g., Shabbat 156a.)
Despite my criticism of Prof. Idel's thesis, I am very grateful to Prof. Idel for his valuable contribution to our understanding of medieval Judaism. This book should be read by all people who are interested in the origins of Sabbateanism and the role of Saturn in Jewish thought.
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