By Robert Chazan
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Extra resources for AJS Review 1985: Fall, No 2
The rite, as described in Hemdat Yamim,is a distinctively Sabbatean ritual (Gershom Scholem, On the Kabbalah and Its Symbolism [London, 1965], pp. 152-153; also Behinot be-Vikkoret u-ve-Sifrut, vol. 8 [Jerusalem, 1955], pp. 15-16), and while it is not explicitly mentioned in the legend of Rabbi Abraham ben Eliezer Berukhim in that source, the description of the rite in the textual context of the legend has the effect of providing a sanction for the later Sabbatean rite in the practice of the generation of the Ari and of Rabbi Abraham ha-Levi Berukhim.
It contained sizable elements of the middle classes as well. Michael A. Meyer, "Hakamoto shel ha-Hekal be-Hamburg," in Perakim be-Toledot ha-flebrah ha-Yehudit, ed. E. Atkes and Y. Shulman (Jerusalem: Magnes Press, 1980), pp. 218-224, makes the point that most of the founders of the Hamburg Temple were either middle class or upper middle class. It is certain, however, that by the end of the century the majority of Orthodoxy's following was found among the poorer rural Jews of Germany. Most historians argue that an important cause in the spread of Reform was a desire to prove that the Jews were worthy of emancipation.
In the Sabbatian heresy, of course, typology was mobilized once again for the same reasons that it was mobilized in Christianity: the unorthodox career of a messianic personality had to be prefigured by biblical heroes whose own careers would be subjected to subtle, innovative scrutiny. The Metamorphosis of Narrative Traditions: Two Stories from Sixteenth-Century Safed Author(s): Aryeh Wineman Source: AJS Review, Vol. 10, No. 2 (Autumn, 1985), pp. org/stable/1486258 . Accessed: 30/06/2011 01:43 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at .