Orson Hyde and the Voice of the Turtledove


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The flowers appear on the earth; the time of singing is come, and the voice of the turtledove is heard in our land.

-Song of Songs 2:12.

The year 5600 (1839-40) was of the deepest significance throughout the Jewish world, as the following quotes will make clear.

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Apart from the urgent need to revive the kolel [after the earthquake of 1837][1], R. Moshe Magid, like many others, looked forward to dramatic changes which were to take place in the people of Israel's condition, with the year of 5600 (הת"ר, 1840) drawing near, which was considered a year of eschatological potential, [a year] which would commence the process of the "gathering of Israel."

-Aryeh Morgenstern, A Leader in Time of Crisis, Et-Mol 207, pg. 5.

Eschatological expectations played an important part among the Jewish community of Jerusalem, particularly towards the year 5600 (1840), in which the arrival of the Messiah was expected both by the Ashkenazi Jews, particularly the Prushim, disciples of the Vilna Gaon, and also the North-African immigrants, on the strength of hints in the Zohar and other midrashim. The very existence of Egyptian rule seemed to them proof of the tradition that the rule of Ishmael will be superseded by that of Edom- and then dominion of the land will be handed over to the people of Israel. –Nathan Schur, History of Jerusalem, vol. 2, pg. 629.

5600, then, was the year which would bring about the redemption of Israel. This belief was based on interpretations of the Bible and other Jewish works, such as the Zohar. Song of Songs 2:12 was particularly important for those those calculating the end times. At least since the 12th century (and probably earlier than that) this verse was seen as an allegory of salvation and redemption.

The allegorical meaning refers to the Holy One, blessed be He, hastening the end of the exile of distress and hurrying to bring redemption and deliverance to the assembly of Israel in the month of Nissan, which is the end of the winter and the beginning of the summer, when the trees blossom and the sound of cooing birds [is heard] as they sing in the mornings, and the fruit of the figtree is ripening, and the vines have blossomed and released their fragrance, for it is a month beloved, cherished, and sweet for all creatures.

-Midrash on Canticles, attributed to the Rashbam.

In Hebrew, turtledove is tor (תור), which is nearly identical with the numerical value of 600 (ת"ר). In the Zohar there is a passage[2] that reads, "In the six hundredth year of the sixth [millenium], springs of wisdom will open above, springs of wisdom below, and the world will prepare to enter the seventh, just like a person preparing on the sixth day, as the sun is about to set, to enter Sabbath." The six hundredth year is the year 5600, or 1839-40, and it is an "appointed time" (et-peqidah). Such an understanding was essential to the teachings on redemption of Rabbi Elijah, the Vilna Gaon (1720-1797). The Gaon was the leading figure in Lithuanian Jewry from the 18th century to this very day. An ascetic and somewhat of a recluse devoted to his studies, the Gaon possesed a photographic memory and considerable erudition in all aspects of Jewish life, even mathematics. He wrote many commentaries, redacted the Sefer Yetzirah, attempted to create a golem(!), and came up with new traditions, including a symbolic order for items on the Passover plate.

For redemption to occur, there had to be an "awaking below" (itaruta dilatata) to bring about an "awakening above" (itaruta dile'ela).In other words, doing the right actions at the right times causes a heavenly reaction. Man needs to engage in practical actions, such as emigrating to the Holy Land and building up Jerusalem. This was the stage of redemption associated with the Messiah ben Joseph.

The standard approach in Judaism of the time to taking any practical steps in order to bring about redemption was that of the "three vows." A talmudic statement interpreted as a prohibiting any hastening of the Messiah.[2] This prohibition, according to the teachings of the Gaon, did not apply during an apointed time. Under his influence, the disciples of the Vilna Gaon emigrated to Israel, settling first in Safed, and then in Jerusalem. They engaged in what could be described as messianic activism.[3]

Aryeh Morgenstern says of the ideology of the Gaon's disciples that, "'Raising the Shechinah from the dust' will not be accomplished merely by means of worshiping the Lord; keeping Torah and commandments, but by way of emigrating to and settling in the land of Israel."[4]

When Mehmet Ali captured Palestine in 1831, he abolished the humiliating poll-tax (jizya) required of all non-Muslims. Eliezer Vasila Bergman wrote that "By divine grace the commencement of redemption has arrived and soon in our day a redeemer will come to Zion."[5]

After the peasent's revolt in 1834 was suppressed by Mehmet Ali's son, Ibrahim Pasha, permission was given the Christians and Sephardic Jews to rebuild their houses of worhsip, something forbidden by the Ottoman authorities. This turned into rumours of an edict by Ibrahim Pasha to rebuild the temple in Jerusalem.

There followed various proposals to renew sacrifices on the Temple Mount, which would involve a purchase of the mount from the Muslims, and a messenger was dispatched to Arabia in search of the lost ten tribes, who, as tradition had it, preserved the right to ordain people to the sanhedrin by the laying on of hands (semicha). Any event, be it rains, cholera epidemics, or astrological phenomena, was given apocalyptic interpretations in the years leading up to 1840[6].

A feverish excitement took hold of the Prushim in 1835, when they attempted rebuilding the Hurva synagogue, which had been demolished in 1721. This was percieved as a foreshadowing of the rebuilt temple. As a result, the exile of the Shechinah was considered at an end, and liturgical and other practices were altered. The line "Shake thyself from the dust, arise," was dropped from the Sabbath prayer, and the midnight tikkun no longer included lamentations for the destruction of Jerusalem[7].

Perhaps the most enigmatic and mysterious book in Judaism since the Zohar is the "Kol Hator" or Voice of the Turtledove. It was first published by the Rivlin family in 1946, but claimed as the work of Hillel Rivlin of Shklov, their great-grandfather, a disciple and relative of the Vilna Gaon. The book claims to be a systematic exposition of the Gaon's teachings on redemption. Rafael Shuchat, in his recent work, "A World Hidden in the Dimensions of Time", devotes an entire chapter to Kol Hator, and shows that in its essentials this controversial work does reflect the teachings of the Gaon.

Whilst undoubtedly written after Hillel's death, the book likely consists of family traditions, ultimately tracing back to the teachings of the Gaon.

Due to its late date it contains the most developed traditions on the Messiah ben Joseph, a figure central to its understanding of redemption.

The war against Armilius is explained as a war against the shells of uncleanliness surrounding the truth.

According to our Prophets and the Gaon’s explanations, the goal of the Redemption is the Redemption of Truth and sanctification of God; the purpose of our activity in general is to wage war against Armilus by gathering in the exiles and settling the Holy Land, for that is what will redeem the truth and sanctify God. This is what Isaiah means by the words “He has redeemed Jerusalem” (52:9), which is called the City of Truth [Zach. 8:3]. The Redemption of Truth can occur only after destroying the klipah shell/ layer of Esau that appears in the form of Armilus, the epitome of the truth-hater. Esau hates Jacob, the epitome of truth, as indicated in the statement “you will grant truth to Jacob” [Micah 7:20].

-Kol Hator 4.

The goal of the redemption of truth is sanctification of God. This was implied by the Gaon in the order of a number of verses he cited. First, “with their eyes they will see the return of God to Zion” [isa. 52:8], means that the exiles will be gathered in. Then the prophet calls out: “burst out, sing joyfully together, O ruins of Jerusalem” [isa. 52:9], which apparently refers to the rebuilding of Jerusalem and ridding it of the odor of impurity. The joy is because “the Lord has comforted His People; He has redeemed Jerusalem” [isa. 52:9]. These words relate to the redemption of truth, for Jerusalem is called the City of Truth. This statement is followed by: “God has uncovered His holy arm before the eyes of all the nations” [isa. 52:10], which refers to sanctification of God. The verse alludes to Israel’s victory in the War of Gog and Magog, through Mashiach ben Yosef who, according to the Gaon, will appear following the first redemption from the oppression of the kingdoms, with the great force revealed in the words that God is truth and His seal is truth. Then “all ends of the earth will see the salvation of our God” [isa. 52:10], which is a reference to the revelation of our righteous Mashiach, Mashiach ben David. The sanctification of God in the eyes of the nations will affect the sinners of Israel, and they will repent of their evil ways. When they see that the other nations recognize the power God has given his people, they will be embarrassed and return to God with recognition, thereby sanctifying God.

-Ibid.

The paths towards redemption are defined as follows.

Practically, these are the principal paths for action during the beginning of the Redemption when the awakening starts from below:

1. a) gathering in the exiles;b) rebuilding Jerusalem;c) eradicating the impure spirit from the Land by planting the Holy Land and fulfilling the commandments that depend on living in Israel, which is connected with the revealed end; d) redeeming Truth by setting up people of Truth; e) sanctifying God; f) revealing the mysteries of the Torah; g) repairing the world in the Malchut of the Almighty.

-Ibid.

The following quote brings us to Orson Hyde.

The beginning of anything, whether great or small, connected with the footsteps of the Mashiach must be by the designated people, that is, the emissaries, messengers of the Above at the beginning of the Redemption, which will occur with designated deeds, designated activities. The two together will hasten the designated times, that is, the times of the ends of the footstep levels (which number 999 in the sefira Yesod) that are connected with the beginning of the Redemption when the awakening comes from below. The emissaries will begin the deeds and hasten the designated times. This is attested to in the verse “you will have mercy on Zion for it is the time to favor her, when the designated time comes” [Ps. 102:14]. When will this be? “when your servants have cherished her stones and favored her dust” [Ps. 102:15], then “the other nations will fear the name of the Lord, and all the kings of the Earth Your glory, for the Lord God will have built Zion and be seen in his glory” [Ps. 102:16-17]. Our sages in the Jerusalem Talmud and in Tosefot Yom Tov revealed that the Redemption will begin, as in the days of Coresh, just like the Second Temple, with the permission of the kings of the nations. The Gaon comments that the verse “he will fulfill all my desires” [isa. 44:28] refers to the revealed end mentioned by our Sages. When will this occur? It will occur when the voice of the turtle-dove is heard and the buds are seen on the land.

-Ibid.

5600 was the very year in which Orson Hyde felt moved upon again to go on a mission to Palestine. This occured during April of 1840.

Elder Orson Hyde addressed the Conference at some length, and stated that it had been prophesied, some years ago, that he had a great work to perform among the Jews; and that he had recently been moved upon by the Spirit of the Lord to visit that people, and gather up all the information he could respecting their movements, expectations, &c., and communicate the same to this Church, and to the nation at large; stating that he intended to visit the Jews in New York, London, and Amsterdam, and then visit Constantinople and the Holy Land. On motion, resolved, that Elder Orson Hyde proceed on his mission to the Jews, and that letters of recommendation be given him, signed by the President and Clerk of the Conference. Elder John E. Page then arose, and spoke with much force on the subject of Elder Hyde's mission, the gathering of the Jews, and the restoration of the house of Israel; proving, in a brief but convincing manner, from the Bible, Book of Mormon, and the Book of Doctrine and Covenants, that these things must take place, and that the time had nearly arrived for their accomplishment. Adjourned until tomorrow morning, nine o'clock.

-History of the Church, 4, pg. 106.

The text of his subsequent prayer on the Mount of Olives contains most of the things the Messiah ben Joseph was to bring about, beginning in the year of the turtledove.

The Jewish community in Palestine at the time was in deep despair over the percieved failure of redemption to occur. Instead of the messiah, 1840 brought the Damascus Blood Libel, and a deep dissapointment and spiritual crisis. Some though, such as Eliezer of Tiktin, saw 1840 as meaning, in retrospect, the awakening from above, which had not yet reached below[8].

I plan on expanding this in my blog, I still have many other sources I would like to quote, but I think this suffices for now. I would welcome any discussion and comments, criticism, etc.

[1]The administrative body of the Prushim community in Israel.

[2]See http://www.usc.edu/s...ern_Judaism.pdf

[3]Aryeh Morgenstern, Messianic Conceptions and the Settlement of Eretz-Israel, Cathedra 24, July 1982, pg. 53.

[4]Ibid.

[5]E. V. Bergman, Yiseu Harim Shalom, pg. 76.

[6]Aryeh Morgenstern, The Debate over the Renewal of Sacrifices and Building of the Temple in the Year 5600

[7]Aryeh Morgenstern, Messianic Conceptions and the Settlement of Eretz-Israel, Cathedra 24, July 1982.

[8]Ibid, pg. 65.

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