The Sabbatean Prophets

194 Notes to Pages 63–68
tors,” Israel Journal of Psychiatry and Related Sciences 26 (1989), 138–49; Howard
Schwartz, “Spirit Possessions in Judaism,” Parabola 19:4 (Winter, 1994), 72–
77.
22. See S. Pines, “Le Sefer ha-Tamar et les Maggidim des kabbalistes,” in Hommage à
Georges Vajda, ed. G. Nahon and C. Touati (Louvain: Éditions Peeters, 1980),
333–63.
23. See Gershom Scholem, “The ‘Magid’ of R. Yosef Taitazak and the Revelations
Attributed to Him,” [Hebrew] Sefunot 11 [Sefer Yavan 1] (1971–77): 67–112;
Moshe Idel, “Inquiries into the Doctrine of ‘Sefer ha-Meshiv’,” [Hebrew]
Sefunot 17 [N.S. 2] (1983): 185–266.
24. See Werblowsky, Joseph Karo.
25. Ibid., 14; Vital, “Book of Visions,” passim.
26. See Werblowsky, Joseph Karo, chaps. 4 and 12.
27. Fine, “Maggidic Revelation,” 143.
28. On R. Samson Ostropoler’s maggid see Yehuda Liebes, “Mysticism and Reality:
Towards a Portrait of the Martyr and Kabbalist, R. Samson Ostropoler,” in Jewish
Thought in the Seventeenth Century, ed. I. Twersky and B. Septimus (Cambridge,
Mass.: Harvard University Center for Jewish Studies, 1987), 221–55.
Oddly enough, there is a possible connection between R. Samson’s maggid and
the original Sabbatean circle in the Land of Israel as well (pp. 24–25 and notes
there).
29. Scholem, Sabbatai àevi, 172–173.
30. Freimann, Injane Sabbatai Zewi, 47. This is my English translation from Fine,
Judaism in Practice, 476.
31. See Harris Lenowitz, The Jewish Messiahs (Oxford: Oxford University Press,
1998), 132–33. On the issue of odor in Jewish tradition and Kabbalah, see
Abraham Ofir Shemesh, “Scents, the World of Souls, and Paradise,” [Hebrew]
Da’at 47 (2001): 53–68.
32. See Aescoly, Jewish Messianic Movements, 286–89.
33. On Karo and his maggid see Werblowsky, Joseph Karo. For Karo in general see
Meir Benayahu, Yosef Behiri (Jerusalem: Yad ha-Rav Nissim, 1991).
34. Jacobs, Jewish Mystical Testimonies, 123–26.
35. Scholem, Sabbatai àevi, 218.
36. Werblowsky, Joseph Karo, vii, 26; Avraham Ya’ari, Shluhei Eretz Yisra’el (Jerusalem:
Mossad ha-Rav Kook, 1977), 154–55, 157–58, 281–82. Ya’ari notes the
influence of the Maggid Mesharim on the maggidic manifestations of the later
Sabbatean R. Mordecai Ashkenazi, and the Sabbatean-influenced R. Moses
Hayyim Luzzatto. I hope to discuss the prophecy of these later figures elsewhere.
37. See Scholem, Sabbatai àevi, 203 and n13.
38. Quoted in Chaim Wirszubski, “The Sabbatean Ideology of the Messiah’s Apostasy
According to Nathan of Gaza and the Iggeret Magen Avraham,”in
Wirszubski, Between the Lines: Kabbalah, Christian Kabbalah and Sabbatianism, ed.