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By Arie Morgenstern

Bills of the historical past of Zionism frequently hint its origins to the past due 19th century. during this groundbreaking publication, Arie Morgenstern argues that its roots return even further.Morgenstern argues compellingly that the Jewish group in Israel will be traced again to a large-scale wave of immigration through the first 1/2 the 19th century. encouraged by means of an expectation for the arriving of the Messiah within the yr 1840, hundreds of thousands of Jews from during the Ottoman Empire, North Africa, and japanese Europe relocated to Jerusalem. Morgenstern describes the messianic awakening in these types of lands yet focuses totally on the idea that of redemption via messianic activism that prevailed one of the disciples of Rabbi Elijah, the Ga'on of Vilna. those immigrants believed that the Messiah's arrival could result in the redemption of the Jews, but in addition that, to ensure that this redemption to return approximately, they had to organize the way in which for the Messiah by means of gratifying the commandment to live within the land of Israel. Morgenstern bargains a dramatic account in their relocation, their efforts to resume rabbinic ordination, their reestablishment of the Ashkenazi group, and the development of Jerusalem. He additionally explores the trouble of religion that the Messiah's failure to seem as anticipated, and its results at the community.Drawing on a wealth of formerly untapped assets, Morgenstern sheds very important new gentle at the background of messianic Judaism and at the ideological traits that preceded, and at last gave beginning to, glossy political Zionism.

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Additional resources for Hastening Redemption: Messianism and the Resettlement of the Land of Israel

Example text

And from reliable people it is heard that not in a long while (perhaps not since the time of our holy rabbi [R. ]) have the Jews in the Land of Israel experienced, blessed be God, such great tranquility. ”69 The ideas expressed here flow not only from the situation and events but, primarily, from direct experience of developments in Jerusalem—the place where the redemption of Israel is to take shape. It is that which makes these expressions of faith in imminent redemption as powerful as they are.

What is less understandable is the need to resort to the Ten Tribes in this context. Why did Israel of Shklov, the head of the organization of the Perushim in Safed, pin all his hopes on the spiritual activity of the Ten Tribes and look specifically to them to undertake these actions? At first glance, it appears that he and the members of his group should enjoy a higher standing than the Ten Tribes with respect to spiritual activity; for while the image and location of the Ten Tribes remained shrouded in mystery, he himself, and the members of his group, were legatees of the Ga’on Rabbi Elijah; they resided in the holy Galilee, and they could engage in activities at the graves of the holy men—great rabbis of all generations—who are buried there.

Belief in 5600 in Morocco and the Land of Israel A manuscript from Titu’an, Morocco, contains a collection of texts, two of which refer to the approaching year of redemption. The two sources are shrouded in mystery, both having reached the writer via oral accounts. The belief in 5600 (1840) as the year of redemption 31 rumors described in both texts originated in the Land of Israel, which could enhance their importance and reliability in the reader’s eyes. ”59 The mysterious details of the inscription’s discovery afford its content a superhuman aspect; it describes a divine cosmological plan for the stages of redemption that are to unfold between the years 5590 and 5598 (1830–1838).

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