The Radbaz and the “Black” Redeemer David HaReuveni, Rabbi Shlomo Molcho HY”D, and the Renewal of Sanhedrin Ordination
During the time of the Radbaz (Rabbi David ben Zimra), a man described as “black in appearance,” known “‘David HaReuveni,” made a profound impact on both the Jewish and Christian worlds. According to David HaReuveni, he was the brother of a king descended from King David, ruling over the tribes of Reuven and Gad. He was sent as an envoy to request advanced weaponry from Christians to use against the Ottoman Empire. According to his account, David HaReuveni traveled from his brother’s kingdom through the Arabian Peninsula, crossed the sea to the African continent, and from there reached Egypt, where he connected with the Jewish community. He later arrived in the Land of Israel. There, he entered the Dome of the Rock in Jerusalem and prayed to G-d for many days in a cave that someone had dug beneath the Dome of the Rock.
The Cave beneath the Rock in the Dome of the Rock
With the assistance of Jews, he traveled from there to Italy and managed to meet with the Pope.
To simplify, I will quote from an article by Noam Palay:
In 1524, an anonymous Jew described as “black in appearance, short in stature, lean in flesh” – as described by Daniel of Pisa, a prominent figure in the Jewish community in Rome at the time – presented himself as the brother and military commander of Yosef, king of Khabur, ruling over the tribes of Gad, Reuven, and half the tribe of Menashe. This mysterious envoy, who primarily spoke Arabic and some Hebrew, identified himself as “Reuven son of King Shlomo” and later became known as “David HaReuveni” – though he likely objected to this name, as he presented himself as a descendant of the House of David.
The story told by this strange and peculiar Jew sounded fantastical and imaginative but was taken very seriously by both Jews and non-Jews during the Renaissance. His regal manners, personal charisma, and connections with Jewish benefactors opened the doors of Pope Clement VII for him. He proposed an idea that seemed no less bizarre than the story of a Jewish desert kingdom: a military alliance against the Ottoman Empire, one of the greatest strategic threats to Christian Europe at the time. Additionally, David HaReuveni offered to mediate between Charles V, King of Spain and Emperor of Germany, and Francis I, King of France.
The idea of forming an alliance between the spiritual authority behind the persecution of Jews and the mysterious Khabur kingdom was far-fetched, but it likely aligned well with the fickle nature of Clement, who was known for breaking alliances serially and clashing with European kings and his subordinates in the Vatican. Indeed, David HaReuveni found a receptive ear in Pope Clement, who provided him with a letter of recommendation for King João III of Portugal. In a bold move, Clement also equipped HaReuveni with another letter addressed to Prester John – a legendary Christian figure, supposedly the ruler of a lost kingdom which he supervised through three magical mirrors.
When David HaReuveni arrived in Portugal, he was received with official honors befitting a high-ranking foreign diplomat, despite the Jewish religion being outlawed in Portugal at the time. His visit sparked great excitement among the Anusim (forced converts), especially after the king committed to providing HaReuveni with eight ships and weapons of war. HaReuveni was particularly interested in the advanced cannons Europe could supply, considered strategically vital weapons. Ironically, the fact that HaReuveni sought cannons – rather than gold or silver – served as evidence for those who supported his story. Why would a lone adventurer need heavy weaponry unless someone was waiting for them?
The enthusiasm sparked by David HaReuveni’s visit became his downfall. Senior church officials complained to the king that he was causing many Christians to convert to Judaism, and indeed, many Anusim (converts to Christianity due to coercion) began secretly returning to their Jewish faith. Additionally, a young Anus (forced convert) named Diogo Pires chose to join David HaReuveni, openly return to Judaism, and change his name to Shlomo Molcho {end of translated quote}.
The Signature of Rabbi Shlomo Molcho HY”D
Regarding Rabbi Shlomo Molcho and his “prophecy,” which may have indirectly led the Radbaz to propose renewing ordination through the descendants of Reuben:
Link to the Hebrew source article on Rabbi Shlomo Molcho HY”D
Signs of Redemption
Molcho returned from the Land of Israel to Rome. He was received by the Pope and prophesied the rise of the Tiber River and a great flood that would strike the city. Indeed, this came to pass. This event renewed trust in Shlomo Molcho’s powers. In 1530, a great flood occurred in Rome, and according to his prophecy, another flood struck Lisbon, the capital of Portugal, in 1531.
In his book Sefer HaMefoar, published in 1529 (Jewish Year 5289), he proclaimed that redemption would come in 1540 (Jewish Year 5300), with included signs regarding the persecution of the Jewish people and the destruction of Rome. In this spirit, he delivered his sermons upon returning to Italy. This did not sit well even with his Jewish listeners, and he himself recounts: “A group of evildoers surrounded me and informed on me to the governor.” The accusation was that he had come to Italy as a spy for the Turkish government. Diogo (Shlomo Molcho) found refuge with… Pope Clement VII. The Pope gave him a letter guaranteeing his safety, partly because Diogo had predicted a great flood in Rome, which indeed occurred. He also prophesied an earthquake in his homeland, Portugal, which also came true. This Pope even saved him once from being burned at the stake by the Inquisition, sending another person to the pyre in his place.
The end was inevitable. The Inquisition in Rome summoned Molcho to trial. As a Christian, his fate was in their hands. Excerpts from his synagogue sermons served as the basis for the charges against him. The next day, he was sentenced to be burned at the stake in Rome, but it was not Molcho himself – at the last moment, he was rescued, and another was sent to the pyre. HaReuveni and Molcho fled Rome and headed toward the seat of the German Emperor, who ruled much of Europe at the time, hoping for salvation. After all, the Emperor was planning a war against the Turks, and the Khabur kingdom could assist him.
In 1532, they arrived at the royal city of Regensburg. The Emperor brought Molcho to Mantuba, where he was burned at the stake on the 5th of Tevet, 1532 (Jewish Year 5293), {end of translated quote}.
Two Years before Rabbi Shlomo Molcho’s Predicted Year of Redemption, the Rabbis of Tzfat (Safed) Attempted to Renew Sanhedrin Ordination, and the Radbaz Responded That He Did Not Accept Their Opinion, Suggesting Sanhedrin Ordination Might Be Renewed through the Tribe of Reuven
Link to the Hebrew source article on the first initiative to renew Sanhedrin ordination
The first initiative to renew ordination after its cessation occurred in 1538 (Jewish Year 5298). Rabbi Yaakov Berab, the rabbi of Tzfat (Safed), was intended to be the head of the ordained court with Sanhedrin authority.
The halachic justification for renewing the Sanhedrin was to atone for the Anusim (Jews who were coerced into accepting Christianity) who had fled Spain and immigrated to the Land of Israel, many of whom feared they were liable for karet (spiritual excision) due to actions they were forced to take while living as Christians. The goal was to administer lashes to absolve them of divine punishment, as “those liable for karet who are lashed are absolved of their karet.”
The Ordination Process
To this end, Rabbi Yaakov Berab was ordained by 25 of his students – the rabbis of Tzfat (Safed) – based on the Rambam’s (Maimonides) theory that ordination could be renewed after its interruption through the consensus of all the sages of the Land of Israel. The Rambam’s words are found in his commentary on the Mishnah, Tractate Sanhedrin, Chapter 1, Mishnah 1, and in Mishneh Torah, Laws of Sanhedrin: “If all the sages in the Land of Israel agree to appoint judges and ordain them, they are ordained and have the authority to judge cases of fines and to ordain other sages – and this matter requires resolution.” Indeed, many rabbis gathered and ordained Rabbi Yaakov Berab.
The Radbaz’s Response to the Attempt to Renew Ordination Based on the Rambam’s Proposal
Radbaz, Laws of Sanhedrin, Chapter 4, Halacha 11–12:
Furthermore, the proof that our master [the Rambam] wrote in his commentary on the Mishnah is not sufficient to rely upon. He wrote: “If you do not say so, it would be impossible to ever have a Great Court, as each member would need to be ordained at the very least. Yet, Hashem promised their return, as it is written, ‘I will restore your judges as at first, and your counselors as at the beginning’ (Isaiah 1:26). Who knows, perhaps Eliyahu will come before the Messiah, as is clear in the scriptures and the words of our sages, and he is ordained and will ordain others before the Messiah’s arrival. Additionally, the descendants of Reuven are destined to come and wage wars before the arrival of the King Messiah. Who is to say that there will not be among them someone ordained by another ordained person, and he will ordain others? Furthermore, it is said in the Midrash that the Messiah will be revealed in the Galilee, then disappear, and who is to say that he will not ordain a court when he is first revealed? It is possible that due to these and other difficulties, he [the Rambam] did not rely on what he wrote in his commentary on the Mishnah and wrote in his ruling that ‘this matter requires resolution.’ Those who wish to understand the essence of these matters should examine that responsa, as there is no room here to elaborate.”
Rabbi Yisrael of Shklov’s Initiative to Renew Ordination Based on the Radbaz’s Suggestion That the Ten Tribes May Have an Ordained Sage
In the framework of the Aliya (immigration) of the students of the Vilna Gaon to the Land of Israel, one of the leading immigrants, Rabbi Yisrael of Shklov, attempted to renew ordination. This attempt was part of the messianic hopes prevalent at the time and the belief of the Vilna Gaon’s students that they must take practical steps to bring about redemption. Drawing on the experience of the ordination controversy involving Rabbi Yaakov Berab and Rabbi Levi ibn Habib, Rabbi Yisrael of Shklov (in 1830 / Jewish Year 5591) decided to act differently. Like Rabbi Yaakov Berab, who thought that Sanhedrin ordination could be renewed, Rabbi Yisrael of Shklov believed Sanhedrin ordination could be renewed by the method suggested by Radbaz. While Radbaz opposed Rambam’s proposal (of renewing ordination through a consensus of Torah scholars in Israel), he suggested several ways in which the Sanhedrin could be renewed during the time of redemption – one of which was through the Ten Lost Tribes, who were exiled long before ordination ceased in the Land of Israel. Rabbi Yisrael of Shklov composed a letter to the Ten Lost Tribes, expressing his confidence that they not only exist and observe the Torah and its commandments but also preserved the institution of ordination. He requested their assistance in renewing ordination (and consequently, the Sanhedrin) in the Land of Israel. When members of the lost tribes were not found, this initiative also failed. (Quote from an article on the initiative to renew ordination).
It Is Not Entirely Accurate That Rabbi Yisrael of Shklov’s People Did Not Find Members of the Lost Tribes; They Received Two Reports of Members of the Tribe of Dan in Yemen
Rabbi Yisrael of Shklov’s people sent an envoy to search for the Ten Lost Tribes in the land of the Tatar Empire. The envoy did not succeed in finding them there. Based on a report that members of the Tribe of Dan were in Yemen, the envoy traveled there. The envoy found a man from the Tribe of Dan but was ultimately killed by the Muslim king ruling Yemen.
“And about two years ago, our emissaries were in the land of Yemen, and with their own eyes, they saw a man from the Tribe of Dan named Yissachar. He told them about their land, their greatness, their strength, their sanctity, their wealth, and their kingdom. Afterward, the man disappeared from there, and he is gone.”
Map of Persia, the Arabian Peninsula, parts of Sudan, Ethiopia, and Afghanistan
From Wikipedia – Globe-trotter and Joelf / CC BY-SA
It is important to note that Rabbi Yisrael of Shklov, who accepted the view of Radbaz sent an envoy to look for the 10 lost tribes in the territory of the Tatar Empire & afterwards in the Arabian / Yemenite peninsula. The envoy did not go to Ethiopia! Two Dan tribe members were supposedly found in the Arabian / Yemenite peninsula.